The broken heart: or, Davids penance fully exprest in holy meditations upon the 51 Psalme, by that late reverend pastor Sam. Page, Doctour in Divinity, and vicar of Deptford Strond, in the countie of Kent. Published since his death, by Nathanael Snape of Grayes Inne, Esquire.

MEDITATIONS upon the 51. PSALME.

VERSE I. Have mercie upon me, O God, accord∣ing to thy loving kindnesse: according to the mul∣titude of thy tender mercies, blot out my trans∣gressions.

IN this Psalme David is,

• 1. For himself, ad fin. v. 17.
• 2. Then for the Church, 18. 19. In the first part.

• 1. He is all crying God mercie and supplication, v 1, 2.
• 2. Confession of sinnes, 3, 4, 5, 6.
• 3. Supplication against, 7. ad fin. 17.

1. In the first consider,

• 1. What ailes him? where is his griefe? his transgressi∣ons, his iniquitie, his sinne.
• 2. What remedie, loving kindnesse: multitude of tender mercies.
• 3. What effect of these: to blot out, to wash through∣ly, and cleanse away all this uncleannesse.

3. What he ailes.

He varieth the phrase, and calleth his disease, transgres∣sions.* 1.1 Arias Mont. rendreth it, praevaricationes, to our sence. For the Law setteth us bounds; thus farre we may go, and no further: every sinne is a transgression, an over∣reaching of our bounds.

Peshang signifieth the same, to forsake the command∣ment, and it answereth Gods challenge of him by Nathan: Wherefore hast thou despised the commandment of the* 1.2 Lord?

Vers. 2. He calleth his griefe his iniquities: these also are* 1.3 against the Law, which S. Pa••l calleth holy, and just.

He calleth it sinne, which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is, privatio* 1.4 legis. This shewethus the danger of all our sinnes.

They put us out of the way: for our way is the way of Gods commandments: all other are called false wayes.

It is Uia legis, the way of the Law, which guideth our thoughts, words, and actions.

It is Via veritatis, the way of truth, which guideth our understandings, and judgements.

It is via pacis, the way of peace, which guideth our heart, and the affections thereof. Sinne putteth us out of all these wayes. Into those false wayes which David doth utterly abhorre. Yet he is fallen into them by a strong tem∣ptation.

It is our wisedome to know and consider the nature of sinne, that every sinne is transgression of Gods Law.

So Joseph answered his wanton Mistresse: How shall I do this great wickednesse, and sinne against God? And now David hath bethought him, he saith to Nathan: I have sin∣ned against the Lord.

We must not think, that any of our sinnes do hurt God, or take from him any thing to empaire him. For when we live in his obedience, we give him occasion to exercise his holinesse in our sanctification: his goodnesse in our conser∣vation: his bounty in donation of all good to us. But if we transgresse, he exerciseth his wisedome in his detection of us: his holinesse in abhorring of us: his justice in punish∣ing of us.

So that the going out of our way which he hath set us in, his Law, is the hinderance of our owne journey, and the danger of our own souls and bodies.

It is our great blindnesse of judgement, and hardnesse of heart, that we should delight in sinne against the Law of God.

The Law of God is an undefiled law. The Law is holy,* 1.5 and the commandment holy, just, and good.

This was ordained of God to be a bridle to restraine sinne: yet our corruption hath made it a spurre to provoke and put on sinne. So the Apostle found it. For sinne, that* 1.6 it might appeare sinne, working death in us by that which is good, that sinne by the commandment might be exceed∣ing sinfull.

For corrupt nature is impatient of restraint: and no fruit seemes so faire to the eye, or taste so sweet to the pa∣late, as the forbidden fruit doth. Every man above all things in the world affecteth his own will, and desireth libertie to do what seemeth good in his own eyes.

The Law doth restrain us of this: and it is,

• 1. Holy, in directing us a way wherein we may w••lk in all pleasing to God.
• 2. Iust, in declaring the danger of going astray from it.
• 3. Good, in rewarding our obedience: for godlinesse hath the promises of this life, &c.

David hath professed great love to this Law; great de∣light in it, all his Psalmes over. He hath confessed great benefits received from it: yet here he confesseth transgres∣sion, and iniquitie, and sinne: he hath not kept this Law and hath sinned against God.

Now we see in this example, how heavy sinne is, when the conscience groweth sensible of it. Nothing so pleasant as our sinne, for the time: but Citò praeterit, quod delectat: It soone passes away, which delighteth: now David gronesunder the burthen of it: he hath the whole weight of the law upon him for it; and he hath found that he hath walked contrary to God▪

We have great use of this recollection of ourselues.

1. We have need of God every moment for his help, and comfort, and counsell. So long as our sinnes are upon our conscience unrepented, unpardoned, we cannot pray to God for any favour.

2. We cannot give thanks: as our prayers are turned into sinne, if we regard wickednesse in our hearts: for God heareth not sinners.

• 1. Impenitents.
• 2. So our thanks-givings are but the sacrifices of fools.
• 3. We cannot heare with profit: for good seed must be sowne in good ground.
• 4. We cannot receive the holy Sacrament: for pearls must not be given to swine. So we are unfit for all acts and exercises of Religion. And especially upon our death-beds, when we should part with this life. Our iniquities shew us quite out of heavens way, and we have no warrant to commend our spirits into the hands of God: for he recei∣veth no such souls as turn aside to crooked wayes; he leadeth them forth with workers of iniquitie.

There is none so unhappie, as the impenitent sinner. For the world cannot be friend him, and God will not. Who shall then have pity upon thee, O Iesus?

David feels the burthen of sinne importable.

There is no rest in my bones, because of my sinne. For* 1.7 mine iniquities are gone over my head: as an heavy bur∣then, they are too heavy for me. My wounds stinke, and are corrupt, because of my foolishnesse. I am troubled: I am bowed down greatly: I go mourning all the day long.

S. Augustine very judiciously looketh beyond David in this Psalme, and maketh the whole Psalme the complaint of Christ. Who though he were free from the infection of sinne, yet was he over-laden with the burthen thereof, for God layed on him the iniquities of us all.

So the point is more prest to the conscience of a sinner: for if my sinnes could make the soul of Christ heavy to death: if my sinnes could make him sweat water and

bloud, and pray with strong cryes and supplications: how blinde must my reason be if I see them not? How insensi∣ble and dull must I be, if I feele not the stench and annoy∣ance, the weight and burthen of them?

For these iniquities do move God to anger: and it is a fearfull thing to fall into the hands of God in his displeasure: for even our God is a consuming fire. Now we see in Da∣vids example, how combersome a few sinnes are, and what feare, what agony of heart, what griefe, what shame they bring. We have cause to lay this to our hearts: for when we shall see our many crying, bold, presumptuous sinnes together in order before us: when our conscience shall tell us, not onely that we have received the grace of God in vain; but that we have turned the grace of God into wan∣tonnesse, and have abused his best ••avours, and despised his threatnings: At once carrying in our faces Cains frowns, and in our heart Cains malice against our brother, having Esa••s prophanenesse, Achans theft, Ahabs oppression: out-sinning those who are in the holy story the spots and blemishes of their times. How doth Sathan benight us, if we discerne not our fault, and our danger? How doth he harden our hearts if we feele not the burthen? How doth he benumme and dead the conscience, if the lash of our ini∣quities do not smart upon us?

We have cause to think upon it now, if our Land after so great blessings of God, swarme at this day with impious sinnes, if Religion hath suffered symonie and oppression, pride and drunkennesse. Sodome and Gomorrah were modest sinners in comparison of us. It will be easier for them one day: for we live in the light, we have more knowledge of our Masters will then our fathers had.

Pulpit and Presse have filled the eare and eye with the wayes of life. And we are filii tenebrarum sonnes of dark∣nesse still, and walk in the paths of death. We are hearers onely, deceiving our own selves, and the more we know of our Masters will, the more stripes it will cost us that we have done so little of it; we have gathered such drosse to

our gold, that it will ask an hot fire to refine us. God in favour yet forbeareth us, expecting our repentance: and there is no hope of his love but in that way.

To fast and mourne for a day, to ask God forgivenesse, to promise amendment, is no more then Ahab may do, and it may spinne out the time, and put off judgement for a while. But plangere commissa, to bewail sinnes committed, is but a part of repentance, and it hath lost the labour, and our tears shall never be put into the bottle: if after we do committere plangenda, commit sinnes to be bewailed.

Transgressions, iniquities, sinnes; these are our disease, and that which threatneth it mortall, is our dangerous im∣penitencie.

2. What remedie?

Mercie: this is the soveraigne remedy: this heals all dis∣eases: but some few drops of this balme will not do it here. David knows that God hath sundry vessels of this wine, some stronger then other: he desireth to draw of the strongest, and for quantity he desireth the multitude, a great measure, and that running over: for qualitie, his ten∣derest and dearest compassions. Those that are extracted and distilled to the height of strength, sinnes of ignorance, sinnes of infirmitie and weaknesse: sinnes committed with reluctation and resistance, the Fathers have called veniall, because a small measure of Gods mercy will remove them and their punishment: but studied sinnes acted after deli∣beration, and practised upon advise, and used to hide and shelter other sinnes, have a more provoking qualitie in them to kindle the wrath of God, a worse deserving con∣dition to draw that wrath upon us. David needs the most, the best and strongest of these mercies for his trans∣gressions. Saint Augustine, Attendis contemptores ut cor∣rigas, nescientes ut doce••••, confitentes ut ignoscas: Thou ob∣servest the despisers, to correct them; the ignorant, to teach them; the confessours of sinne, to pardon them. Zacharie calleth these mercies that he beggeth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the bowels of the mercy of our God. Sicut pater mi∣seretur,

as a father takes pity: Christ hath given us a full example of such a Father in the parable of the prodigall. Look how high the heaven is above the earth, so high is the mercie of God to them that feare him: that is nothing in comparison: for mercie cannot be numbred. This is that which boundeth the waters of the Sea, that they do not return to drown the earth. This keepeth his fire and brim∣stone bound up, that it falleth not upon our Cities and Towns, our persons, and cattell, to consume them. This locketh up the earth underneath us, that it doth not open the mouth to swallow us up quick. This keepeth the key of his treasures of judgements, that they cannot come a∣broad to destroy and consume the world, as Jeremy saith:* 1.8 It is of the Lords mercies, that we are not consumed, be∣cause his compassions faile not. They are new every morn∣ing.* 1.9 Though he cause griefe, yet he will have compassion, according to the multitude of his mercies: for he doth not afflict willingly, nor grieve the children of men. They that love lying vanities, forsake their own mercy.

The mercy of God is called our mercy, for God hath no occasion to use his mercy any where else but among the sonnes of men. The Angels that sinned are not capable of it. The Angels that stand in their first estate never came to miserie, and they stand by the providence and love of God. But sinfull man maketh God called mercifull, and he put∣teth him to his multitude of tender compassions. This is the rock of our refuge, our strong Citie of refuge against the pursuer, it is our hiding place. In nothing doth God comfort us more. Therefore be ye merciful with this sicut: Sicut pater vester coelestis: as your heavenly Father.

There is nothing that flattereth sinne more, and that gi∣veth it growth and vegetation amongst us, then the over∣weening of this mercie. Every wicked man can say, God hath multitude of tender compassions: and his mercies are more then my sinnes: it is true. But what interest such a one may have in those mercies, he little considereth. For with the Lord is mercie, that he may be feared: and that a

sinner may apply himself not to continue in his finne pre∣suming upon it, but for sake it beleeving it: for he that con∣fesseth and for saketh his sinne shall have this mercie.

Let us therefore begin with David at Confitebor contra me, I will confesse against my self, and say: Peccavi contra Dominum, I have sinned against the Lord: with a consci∣ence of our sinnes, and a sense both of the pollution of them within our selues, and of the provocation of Gods due displeasure against us for them. Then it will be in season to call for mercie.

But if we over-weene our own integritie, as some justi∣ciaries do: Sani non egent medico: the whole need no Phy∣sitian: or if we sinne on in confidence of mercy at last: We shall finde that God sitteth in his throne, and judgeth up∣rightly; and that the ungodly shall not stand in judgement, nor sinners in the congregation of the righteous. For the Lord knoweth the way of the just: but the way of the un∣godly shall perish.

3. What effect he desireth of these mercies? This is va∣ried in phrase, for he is passionate, and exceeding earnest with God, and plieth him with strong cries and supplica∣tions.

• 1. To blot out his transgressions.
• 2. To wash him throughly.
• 3. To cleanse him.

1. The blotting out of his transgressions, hath refe∣rence to the books of God, wherein all our transgressions are recorded.

• 1. The book of Gods remembrance.
• 2. The book of our conscience.

1. The book of Gods remembrance. God is a Seer, and there is nothing hid from his eye: and he doth consider the sonnes of men: his eyes are upon all his wayes. There is not a thought in our hearts, but he knoweth it long before we our selues know it. As he seeth, so he remembreth, and that we call his book of accounts, wherein he recordeth all that is said, done or thought: that he may judge us ac∣cording

to all that is registred in that book whether it be good or evill. He is said to blot us out of that book, when our true repentance, and his free pardon hath removed our iniquity from us. Two Doctrines arise from hence.

• 1. One of terrour: all our sinnes are booked and kept upon record.
• 2. Another of comfort: they may be blotted out thence.

1. Doctr. Knowing the terrour of the Lord, we must be wariehow we sinne against him; for though we love sinne, he hateth it. He is a God that loveth not wicked∣nesse, neither shall any evill dwell with him. Though we sleight sinne, and passe it over gainsomely and pleasantly; yet he taketh it to heart, and recordeth it, that he may be able to set all our sinnes in order before us, when time comes. This is a black book, and it will be a fearfull and shamefull thing to behold all our sinnes inventoried toge∣ther.

All our idle words, vain, lascivious, malitious, false, slan∣derous speeches: all our loose thoughts; all our vast and un∣lawfull desires, all our ungodly works done; all the good duties omitted; all the evils we would have done; all the imaginations of the thoughts of our hearts: are not all these things written in his book? We may conceive it by this. David hath the honourable memory of walking in all the wayes of God alwayes, save onely in the matter of Uriah the Hittite.

That matter is recorded in this living book of holy Scri∣pture: so are many of the infirmities of his holy ones: chief∣ly for terrour of his children, that they might feare to sinne against him, who keepeth so exact a score of all our trans∣gressions.

These are called debts, and God our creditour keeps his debt-book very perfect. The Steward in the parable called his Masters debtors: they could tell every man what he owed: but who knoweth how often he hath offended? We have no hope to pay these debts: and therefore we de∣sire mercy to blot them out of the book.

And if we look back upon the transgressions of our whole life, we shall see need not onely of the loving kind∣nesse of the Lord; but of the multitude of his tenderest compassions.

2. Another book is the book of our Conscience: this al∣so keepeth a record against us. It was called of old, our in∣wit; for though our appetite and witbe so corrupt that the deceivable lusts of the flesh do often transport us to Gods offence: yet our understanding, and reason, and memorie, informe our conscience of our sinnes, and that booketh them. This book is not so exactly kept as the other, be∣cause

• 1. Many sinnes passe us, which we are not aware of.
• 2. Many thoughts, words, and works escape us, which we think to be no sinnes, our consciences not being rightly informed.
• 3. Many sinnes our memory doth not retein, which should give in evidence to our conscience against us.
• 4. The conscience it self may be corrupted, benum∣med, seared, and so many foule deeds may escape unre∣corded. Yet for all this, if we had no other book opened against us to convince us of sinne but this: This alone would call us guilty, and expose us to wrath.

David sueth to have his transgressions blotted out of both these books. For if the tender mercies of God should blot his book, and the book of our conscience remaine a∣gainst us, we should live upon the rack in a perpetuall tor∣ture, our spirit wounded within us.

It is well observed of Cardinall Bellarmine, Sciebat Da∣vid ex actione peccati relinqui in anim•• reatum mortis aeter∣nae: David knew that by the acting of sinne, in his soul was left the guilt deserving eternall death. You may dis∣cerne the convulsions and strong cramps of the soul for sinne in David. There is no rest in my bones because of my sinne. So long as we live in sinne we feele not the pain of* 1.10 it▪ David for ten moneths found no great need of these mercies of God.

For a sinner during his impenitencie is as a man besides himself: but reversus ad se, returning to himself, then he bethinketh in what case he stands before God. Demersus in profundo, drowned in the deep, the Sea above him seems not heavy. Elementa in loco non ponderant: Elements in their places are not heavy. But take him from his sinne a little, and set them within an optique distance, that he may see them: he will both see the in numberablenesse, and feel the heavinesse of them.

We beleeve a day of judgement designed and ordained of God for a severe audit of all our sinnes. We are in that day judged by both these books of Gods remembrance, and of our own conscience. For so we shall be our own judges: and there can be no hope for such as have these books opened against them. God cannot forget. Our con∣science cannot but accuse, so that we are all children of wrath, and in a state of condemnation. The judge may say, Quid opus est testibus? What need of witnesses? for the least, one of these legions of sinnes that we are guilty of hath weight enough to weigh us down to the bottome of hell. All these will make the pit shut her mouth upon us.

2. But against this David doth shew comfort, when he prayeth to have his transgressions blotted out of Gods book. For this sheweth that there is a way out of the dan∣ger of the vengeance to come. The book wherein all our debts are recorded may be crost, and the offences may be blotted out. The way is,

1. The justice of God must be satisfied, our debt paied: for God can neither falsifie his truth, who hath threatned sinne with vengeance: nor satisfie and silence his justice without it. So that we must finde Iesus Christ in this prayer, without whom there is no acceptance to God for a sinner: for our life is hid with God in Christ; we appeare in our selves no other but dead in trespasses and sinnes. But Christ is our life: and the loving kindnesse that David prayeth for here, is that wherewith God so loved the world that he gave his onely begotten Sonne, that we

might not perish, but have everlasting life.

And the tender mercies which he craveth, are those of which Zachary doth speak: Through the tender mercie of our God, whereby the day spring from on high hath visited us. To give light to them that sit in darknesse, and in the shadow of death: and to guide our feet into the way of peace.

Here is Via lactea, the milkie way, the very way of sal∣vation: for the tender mercies of God give not onely light of comfort to cheare our hearts; but light of direction al∣so, to guide our wayes, and that is the blotting away our repented sinnes.

2. Another phrase followeth, which sheweth how this foule record may be blotted out of Gods Tables.

VERSE 2. Wash me throughly from mine Iniquitie▪

THis shews that Iniquitie is a foule and de∣filing* 1.11 blemish, and needeth washing.

So foule as no washing will do it, but* 1.12 Lava tu, wash thou.

So foule, as it will need his washing* 1.13 throughly.

1. Lava, Wash.

His calling for so much mercy sheweth his fear of ini∣quitie: his calling for all this washing sheweth his shame of it. He doth not desire to have it hidden from sight, but quite removed. Not removed onely from the book of Gods remembrance; but washt out of the book of his own con∣science also.

Sinne is of that foule nature, that it defileth the con∣science

of a man, and maketh him uncleane.

I think no man will denie but David notwithstanding this sinne, was a regenerate man. For even this Psalme which confesseth this uncleannes••e in him is part of holy Scripture: and the penne-men of Scripture were all holy, and wrote as they were guided by the Spirit of God. He seeth and confesseth a pollution, and would faine be quit of it.

Yet some of late have so cleared a regenerate man from all sinne, that they say, God can finde no sinne at all in them.

It is true, that God seeth no iniquitie in his elect, to con∣demne them for it: for there is no condemnation to them that are in Christ Iesus. But then they walk not after the flesh, but after the Spirit. But if any of the elect turn out of the way for a time to walk after the flesh, as David here did: he seeth that sinne, he hateth it, he punisheth them for it, and till he hath washt them from it, they remain defiled with it. Therefore they pray to be washt.

Naaman for a leprosie in the body, must wash in Ior∣dane. Sinne is the leprosie of the soul: and as the bodily leprosie did defile the person that had it, the clothes that he wore, the bed that he lay upon, the very wals of the house where he remained, that all must be purged, and it cast him that had it out of the camp: So the leprosie of sinne maketh all things unclean within and without us that we do but touch. Whatsoever the unclean person toucheth,* 1.14 shall be unclean.

This is the cause of the groning of the creature: for though it hath gone the way of the creation from the be∣ginning, yet it is become subject to vanitie by the pollution of our sinnes: and our iniquitie reacheth to the heavens, it defileth the celestiall bodies above us, and the earth be∣neath us, because these have been aiding and assisting to us in our sinnes; not of any evill disposition in themselues, but by our abuse of them to Gods dishonour. All this presseth a necessitie of our continuall washing: both for the defiling

which is within us, and for the pollution that cometh from us. We must hate the garment that is spotted with the flesh. This made David desire to be washt throughly.

Multiplica lavare, multiply to wash, some do render it: others, Amplius lava, wash me more, as Peter, Not my feet onely, but my hands and my head.

Naaman must wash seven times in Iordane, to put off his bodily leprosie. Sinne which is the leprosie of the soul cleaveth so close to us, that we had need of an often and a scouring lather to rinse our defiled souls. For as to the pure all things are pure: So to them that are defiled is nothing* 1.15 pure, but even their minde and conscience is defiled. There is nothing that nourisheth sinne more in us then an opini∣on of an easinesse to repent, when we will to put it off.

Beloved, diseases are never so painfull to us, as when we are put to it, to take much physick for them. For for the time, the physick is more painfull then the disease: violent purgings, strong vomits, languishing sweats, bleeding, bitter pils, and potions, unpleasing dyet: yet great diseases ask a suffering of all these for health. But in a dangerous disease, we call upon our Physitian not to spare us, so he recover us. Ths is it in the state of our diseased souls, we must take strong physick to remove violent and dangerous diseases.

David describing his sinne, saith; My wounds stink, and are corrupt: Do you know the pain of washing such* 1.16 wounds? Do you not perceive the necessity of it? There is no dallying in such cases, lest our negligence make the maladie gangren, and prove immedicable. It will ask sharp water to wash these wounds, and they are tender, and this must be done often.

Beloved, let me tell you that Sathan befooleth us with many false pleasures of vanitie, which make these wounds in our souls: We pay deare for them, when we come to this washing. And he that considers it well, will know the terrour of the Lord, and be afraid to give way to tem∣ptations that may put him to the pain of repentance.

It is true that nothing in this world is so painfull as true repentance. It is called mortification, killing the old man: not every kinde of death, crucifie the flesh, Mors l••nt••, violenta, dedecorosa: a death slow, violent, disgracefull. It is called the breaking of the heart: the renting and t••ar∣ing of it in peeces. It is sackcloth for clothing▪ baldnesse for beauty: it is Amaritudo animae, the bitter ness•• of soul. Yet for all this, Multiplica lavare, multiply to wash. I•• drosse be mingled with our gold, it will ask an hot fire to purge it out, and that is repentance.

Behold Niniveh doing penance for her sinnes. The King* 1.17 arose from his throne, he layed his roabe from him, and covered him with sackcloth, and sat in ashes: proclaimed; Let neither man nor beast taste any thing, let them not feed, nor drink water. But let man and beast be covered with sackcloth. Here is a Citie washt throughly in a bath of repentant and true tears. Ecce Rex t••ns venit tibi man∣suetus; Behold thy King comes to thee meek: the true and living picture of mortification. He that sate on a throne of majestie and honour, a glorious King, arose from his throne, as if his throne trembled under him in a we of the supreme throne which is set for justice upon all the world. He layeth down his glory, and casteth his Crown at the footstool of the most high. All the ensignes of honour and principalitie above men he putteth off, and puts him∣self into the number and rank of common men. He puts off his royall garments, the habite of glory. He puts on sackcloth, the dresse and trimme of repentance and humi∣lity. He casteth himself on the ground: there he sitteth in an heap of ashes. He depriveth himself of his food: and then, Regis ad exemplum, according to the Kings exam∣ple, all do so. What can be added to this unworthying of himself? He thought himself neither worthy of honour, nor rayment, nor ease, nor food. Not made onely a com∣mon man, but as one of the beasts of the earth: they were also clad in sackcloth.

Job in cinere, in ashes: dust to dust. Thus the sinne of

pride doth penance, in coming down and abusing them∣selves. The sinne of vanitie in apparrell doth penance in sackcloth. The sinne of delicacie and nicenesse: in a seat of ashes. The sinne of drunkennesse and gluttony, in fast∣ing: not bread, not water. The sinne of contempt and scorne of one another, doth penance in an equality of like condition: behold and see which is the King, which is the Subject; nay, which is the man, which is the beast, all in one Liverie of sorrow and shame, all in sackcloth. Yet let me use the words of our Saviour of this sight: Solomon in all his glorious royalty was not apparreled like one of these.

Never did Niniveh shew fairer in the eyes of heaven then this day: never was Nineveh so throughly washt, ne∣ver so cleane.

Me thinks I heare the voyce of God, saying, as of Ahab, so much rather so, of Niniveh. Seest thou how Niniveh humbleth it self before me? It was a day of Ninivehs* 1.18 purification: and God was appeased, the doome of her destruction gratiously reversed.

David himself in this storie feeling the hand of God up∣on him in the visitation of his childe refused his bed, laid him down on the earth, would not wash, or anoint, or change garments, refused to eat his bread.

We visit the Courts of Princes in our bravest trimme. We finde the face and favour of God soonest in our worst clothes, and meanest accoutrements. All this is thought nothing: the Penitent saith, I will yet be more vile. When Benhadad the proud provoker of King Ahab was down* 1.19 the winde, his Servants had this hope onely left to pro∣pound to him. Behold now we have heard that the Kings of Israel are mercifull Kings: let us therefore, I pray thee, put sackcloth upon our loyns, and rops upon our heads, and go out to the King of Israel, &c. They did so. Thus must they do that will have a guilt of sinne washed away tho∣rowly: and so our God being a mercifull God, our life may be spared.

3 David desireth God to wash him: for the truth is,

he may say to us all, as once to Peter: Nisi ego te lavero, non habebis partem mecum: Except I wash thee, thou shalt have no part in me. David saith, I will wash my hands in innocencie: and Isaiah biddeth, Wash you, make you clean.

The work of our purification is not performed through∣ly: but in the concurrence of both these we wash our selves in our true repentance: God washeth us in his gra∣tious pardon. Yet even in our repentance God doth wash us too: for he giveth both the grace and power of repen∣tance: he worketh all his works in us: our spirits and fa∣culties work together with him; we are not meerly pas∣sives in our own washing, but we give our affections and desires of heart to it, we offer the service of our sighs, and groans, and tears, and bring our bodies in subjection.

The Spirit of God doth not all it self, but it helpeth our* 1.20 infirmities, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: the word is of strong signi∣fication, for here is a burthen too heavy for us to beare: the Spirit of God comes to our help, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 alone were a carriage: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is over against us, as when a burthen is born betweene two; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 decompoundeth the word, and joyn∣eth him in the burthen with us. So he leaves not all the burthen upon us, whose weaknesse cannot undergo it. He takes not all the burthen upon him, and from us, but he bea∣reth with us: and as it ever falleth out between two that beare the same burthen, the weaker doth ease himself upon the stronger: so it is here: the most of our burthen in this act of repentance, lyeth upon God, therefore Lava tu Do∣mine, wash thou, Lord.

Many would faine cast all the care upon God of their washing: David doth his best, and craveth here but Gods assistance. For we must not sit out in our burthens and duties, we cannot exonerate our selves so. The manner how God worketh this lotion in us is,

1 By his word: so Christ, Uos mundi est is propter sermo∣nem* 1.21 quem ego locutus sum vobis. You are clean, by the word which I have spoken unto you. Saint Augustine sheweth

how the word doth cleanse us: for it is Verbum fidei, docens, gignens, alens fidem: the word of faith, teaching, beget∣ting, nourishing faith. And our hearts are purged by that faith. Verbum lavat non quia dicitur, sed quia creditur: The word washeth, not because it is spoken, but because it is beleeved.

2 God washeth us by the water of baptisme, which is therefore called, the Laver of our new birth. Which though it be received but once in our life, as the Nicene Creed saith: I beleeve one Baptisme for the remission of sinnes: Yet it is available for our whole life, and the vertue of it extendeth to our last gaspe thereof. The Sacrament of Baptisme is for our new birth: and as S. Augustine noteth: As we are born once for our life; so new born but once; For the Lords Supper is renewed being for nutrition: But the gift of God is without repentance. David needed not a new circumcision after his fall: his repentance renewed the vertue and power thereof.

3 We are of Gods washing by the faith of Christ in his bloud, which cleanseth us throughly from all sinnes. That is the true and perfect lavatorie, the fountain which God set open to the house of David, and the inhabitants of Ie∣rusalem, that is, to the whole Church of God, for sinne, and for uncleannesse. For,

He gave himself for us, that he might redeeme us from* 1.22 all iniquitie, and purifie unto himself a peculiar people, zea∣lous of good works.

3 Cleanse me. See how fervent David is in his prayer, he reneweth the same petition for his purification: he hath but changed the phrase, the suit is the same it was, to be washt throughly; but he expresseth it to the effect: that he may be clean.

Sinne of all pollutions is the foulest, it maketh uncleane eyes, uncleane hands, foule feet, foule consciences.

A little washing of foule hands doth but foule them more: we must wash till we be clean. No unclean thing shall ever enter into the new Ierusalem. So soone as the

Angels had sinned, they were cast out of Paradise aloft: And so soone as Adam had sinned, he was cast out of Pa∣radise below. So soone as Cain had sinned, he was cast out of the presence of God: and became a vagabond on the face of the earth. The pure in heart shall see God: who* 1.23 shall ascend into the hill of the Lord? and who shall stand in his holy place? He that hath clean hands, and a pure heart.

Therefore make me clean: wonder not that David is so importunate with God for his full purgation from his sinne, being so sensible of the danger of his impuritie.

For the reason why our uncleannesse remaineth upon us unpurged, and we continue untroubled at it, is, we are not enough sensible of the foulnesse that defileth us, or the danger that it brings along with it.

Some of us pretending holinesse can be well content, and can pray to be washt: but we affect not a perfect clean∣nesse. We have some sinnes that bring in profit: as usurie, symonie, bribery, fraud, lying, perjurie, and such like. Some that put us forward in the world: as ambition, pride, flat∣terie, &c. Some that give us pleasure and delight, as adul∣tery, fornication, immoderate eating and drinking, cham∣bering, and wantonnesse, &c. Some that please our mali∣tious disposition; as revenge, secret in••idiations, cunning under minings, satanicall libellings, and wit-blasts, &c. David is for cleannesse: he would have no remaine left upon his conscience of any unrepented sinne: Wash me throughly, and make me clean.

It is true penitence to forsake and abhorre sinne, all kinde of sinne, and to let no iniquitie have dominion over us We cannot so long as we live here, put away sinne, so that no remaines shall annoy us. If we can quite the dominion of sinne, that we suffer it not to reigne in our mort ll bodies; this is our utter most.

And so long as sinne dwelleth in us not a received in∣mate, but a violent intruder, we shall finde that the Spirit of God will aid us so against it, that as the Spirit in us doth

daily grow with the increasing of God: so the flesh will loose ground, and the old Adam will grow weaker and weaker. Our wounds which now stink and are corrupt through sinne, will be so clean washt, that there will be way made for healing of them up. Medicus est, offer ei mer∣cedem:* 1.24 Deus est, offer ei sacrificium. Is it a Physitian? offer him a reward: is it God? offer him sacrifice. The Prophet hath found out one alter in this Psalme. Cor contritum, a contrite heart.

VERSE 3. For I acknowledge my transgressions, and my sinne is ever before me.

2 HIs confession: wherein,

• 1. He at large, and in a generalitie con∣fesseth his sinnes. For I acknowledge my transgressions.
• 2 He sheweth the motive to this con∣fession: a perpetuall sight of his sinnes.
• 3 He considereth both the generalitie of his sinnes, and this last speciall sinne in the offence by it given.
• 4 He recounteth his originall sinne, the fountain of his corruption.
• 5 To aggravate his digression, he compareth himself in a state of sinne with that condition which God exacteth of him, and which he will hereafter work in him.

1 His confession at large. After a ••ight and sense of sinne in the work of repentance, confession followeth.

1 David confessed to Nathan, sent of God to him to charge him with his sinne: and that authoritie Christ left

in his Church in the new Testament with the Priests ther∣of. Whosoever sinnes you remit, they are remitted unto them: absolution is not rightly administred, but upon a faire evidence of a true and serious repentance; Which must begin at confession: and therefore the power of ab∣solution doth suppose a duty of confession.

The abuse of confession in the Church of Rome hath gotten it an ill name, some of them having many times corrupted it to their own ends to ransack the consciences of men, and to romage the hearts of men to finde how they may serve their turns.

Yet was it an holy institution in the intendment there∣of, that a man should often survey all his thoughts, and words, and actions. Censure them with griefe; tremble at them with fear; confesse them with shame; cure them with good counsell; expiate them with some revenge; ex∣tinguish them with full purpose of amendment of life: and establish their hearts with some healing comforts from the holy Word of God, administred as cordials from our souls Physitians.

But as Auricular Confession hath been sometimes pra∣ctised, it is a kinde of encouragement to sinne: for belee∣ving, as some do, that their confession, and penance, and absolution doth wash them throughly from all their ini∣quities, and cleanse them from all sinne: They spare not to commit all kindes of sinne in trust of this remedie, making the remedie of sinne a provocation to sinne. Like those mountebanks, that in sight will wound themselves, to shew the vertue of their salve, and drink poyson in confidence of their antidote.

Penances also have been sometimes so easie and perfun∣ctorious, as they may make a sport at sinne, study it with deliberation, practise it with delight, and expiate it at short warning. But such pardons were not afoot in Davids time, he confesseth to Nathan, and undergoeth a sore pe∣nance after Nathan had absolved him.

Good use might be made of this in the Church. If a true

Penitent revealing his wounded conscience to some learn∣ed and godly Physitian of his soul, and declaring his true griefe did establish his repentant heart with the comfort of the Word, and receive the benefit of Gods gracious pardon in the way of Gods holy ordinance.

In businesses of our estate we may heare wise men speak out of experience, and reading, and observation: but it is safest to trust such whose profession and practise in the laws may give us more full satisfaction in all our doubts.

In diseases of the body, reading, experience, and observa∣tion may accommodate men unprofessed to speak ratio∣nally, and to advise wisely: but health is a deare commo∣ditie; they do most safely that consult the learned, studied, and practised Physitian: he is the likeliest to direct for our good.

In the occasions of the soul, although many great Scho∣lars have profited to ability to informe the judgement in the truth, to convince errour, to instruct and comfort: yet seeing God hath ordained some in his Church to do this ex officio: and hath sent them to teach, to baptise, to com∣mend the prayers of the Church to him, to absolve peni∣tents: our using of their ministery in these things is streng∣thened with warrant: and in this case, Nathans absolu∣tion is as good as on Angels.

2 We finde David confessing here to God his wicked∣nesse. Nathan hath used all the good and discreet wayes that may be to bring David to a sight and sense of his sinne.

1 He shewed him his sinne in a parable, borrowing ano∣ther person to represent to him his sinne.

2 He shewed it in the commemoration of Gods mani∣fold favours to him, which cannot but shew, that God had better deserved of him then to be answered with trans∣gression of his commandments. For he might plead, Do you thus unkindly requite my love!

2 He came to the point, and opened his wounds, and shewed him the rottennesse and stench of them in an hoc

fecisti; Thus hast thou done, and I held my peace all this while.

3 He revealeth to him the purpose of God for his cor∣rection, by a severe punishment of his faults divers wayes, as you have heard. This made him cry God mercie, and crave aid of Gods tender compassions to wash him.

For I acknowledge my wickednesse.

Which teacheth; That true repentance ariseth from a knowing, and beginneth at confessing our sinne.

They pray but faintly and weakly for mercy to wash them, that do not well discerne and confesse their wicked∣nesse. The woman of Canaan that came to Christ for her daughter, cries loud for his help, the disciples cannot still her. Blinde Bartimeus runnes hard, and cryes lowd for his sight. The woman with the issue of bloud pressed through the crowd as neare as she could to Christ, to touch the hemme of his vesture. David sometimes cryed, till his throat was hoarse. Moses prayed till his hands fell. All that feele need of help from God, and know it no where else to be had, will ply him heartily, and give him no rest. So forceable is the knowledge of our sinnes to put us upon God in importunate e••••lagitations of mercy. Such know that there is no state here on earth so unhappy, as the state of a sinner. Let us never hope for peace in our conscience or favour with God, till we come to see and confesse our wickednesse.

Oh that there were such an heart of piety and holy zeale as to search and try our own wayes, and to detect our own sinnes, as we have hearts of malice and curiousitie to dive into the transgressions of others. I would we could dis∣cerne our own beams as clearly, as we see the motes in our brothers eye. I acknowledge my wickednesse, I search no further.

Let me now turn your eyes upon your own hearts, and put you to the search of them to the bottome, that you may confesse your wickednesse to God betweene you and him alone. For wounds must be searched before they can be

cured. And then shall you be prepared to heare the story of Christs bitter passions, that he susteined for you, which shall shortly be recounted to you out of the Gospell by ap∣pointment of the Church. There you shall see the loving kindnes of God, and the multitude of his tender compassi∣ons: you shal see what need your wounds had of his stripes; what need your voluptuous lives had of his dolorous throws and pangs: what need your crown of pride had of his crown of thornes: what need your crying sinnes had of his strong prayers and supplications: what need your deserved curse had of his undeserved crosse. If all tears were wiped from our eyes for our selves, and that our mouthes were filled with laughter, and our tongues with joy; yet if we did consider in what liquour we were washt, the precious bloud of a Lambe without spot: Pilates Ecce homo, Behold the man, shewing us our Redeemer newly come from his cruell whipping, his pretious body, the glory of humani∣ty ploughed up with scourges into deep furrows to save our skinnes whole: Uox sanguinis, the voyce of bloud, speaking better things then the bloud of Abel, crying for our purification: and his dying plea even for his enemies; Fa∣ther, forgive them, for they know not what they do.

These and a thousand more considerable passages in his dolorous passion were enough, to turn all our harps into mourning, and all our organs into the voice of them that weep; to make our heads fountains of tears, to melt us into passion, to distill us into spirit of compassion, for him that payed so deare for our souls. Sic Deus dilexit mundum, mi∣sit filium suum, dedit unigenitum, as August, dedit unicum, ut non esset unicus: So God loved the world. He sent his Sonne. He gave his onely begotten Sonne. He gave his onely Sonne, that he might not be his onely Sonne. And in the manner of giving, Non pepercit filio suo: he spared not his sonne: he layd upon him the iniquitie of us all. Will you finde the cause of all this? the roote of bitternesse, the gall and wormwood that made his potion so corroding? Search your heart for sinne, and wash the bloudy wounds of your

Redeemer in a bath of compassionate tears, your own pu∣trified soars in a bath of penitentiall tears.

And as Israel brought forth Achan, and put him in sight* 1.25 who had trespassed in the accursed thing: so let our confes∣sion put our transgressions in sight, saying with David, I acknowledge my wickednesse; And with Achan: I have* 1.26 sinned against the Lord God of Israel, and thus and thus have I done.

That which undoes Religion, and destroyes the fear and service of God, and hindereth our repentance, and evacua∣teth all our acts of piety: that which maketh the word to us a dead letter, that which weakeneth the power of our Baptisme, and maketh the Lords Supper an eating and drinking of judgement; that which maketh all our praises of God a sacrifice of fooles; that which turneth all our prayers into sinne, and transformeth the grace of God into wantonnesse, is;

We either hide our sinne out of sight cautè closely,* 1.27 wherein we may deceive the world: but we cannot shut up the eye of God, or benight the light of our own consci∣ence.

Or we plead, Non est factum, not our deed, against two* 1.28 witnesses at least; one in heaven, another in our own bo∣somes.

Or we put on some honest names upon our dishonest* 1.29 carriages, calling wantonnesse recreation; and prosecution of revenge, a standing upon our credit, and a maintenance of honour.

Or we face out our sinnes with societie, as drunkards plead they do no other then is done in Court, in City, in Countrey, and amongst all sorts and degrees of men these times; adde women too, for many will not sit out in a fa∣shion. And if we reprove such, they regest that some of our selves are good fellows too. Here the proverbe failes, The more the merrier: when they go in the wayes of death.

Or we devolue our fault upon others, as Adam, Mulier

quam dedisti: the woman which thou gavest me. It falleth upon God. Vinum quod dedisti inebriat: vestes quas dedisti superbum me, cibus gulosum, &c. The wine which thou hast given me makes me drunken; the clothes thou hast gi∣ven me make me proud; thy meat, gluttonous, &c.

Some proceed further, the full growth of impudence and* 1.30 impenitencie justifying their sinnes, and calling evill good, and good evill, treading under foot the bloud of the cove∣nant* 1.31 as an unholy thing; raging waves of the Sea foming out their own shame, wandring starres, for whom is reser∣ved the blacknesse of darknesse for ever: whose condemna∣tion sleepeth not. Beloved, your reason, and judgement, and common understanding doth call swearing blasphe∣mie. It calleth doing that which you would not suffer, in∣jury. It calleth immoderate eating, gluttony: intemperate drinking, drunkennesse. It calleth unlawfull copula∣tions, adulterie and fornication. By the light of nature, and of Religion we abhorre the denomination of these sinnes: who is willing to be called a blasphemer, an op∣pressour, a glutton, a drunkard? If the names of these sinnes be shamefull, make conscience of the sinnes themselves.

For it was ever in fashion in the world, and will be; that they which do wickedly and foolishly, shall be called wic∣ked and foolish persons. I conclude with Joshuahs speech to Achan: My sonne, give I pray thee glorie to the Lord* 1.32 God of Israel, and make confession unto him: tell now what thou hast done, and hide it not. He that hideth his sinne shall not prosper: shame and feare are the two great hin∣derances of confession, they are also the rods of sinne. These should rather move us to confession and repentance: for re∣pentance removeth them both: ut ante.

And my sinne is ever before me.

2 Here is a great motive to confession: for David found his sinne troublesome to him. Sinne is taken commonly for the fault, and so our fault alwayes in sight bringeth shame.

Sinne is also taken sometimes for the punishment, and

that in our sight alwayes bringeth fear. It must needs be combersome to have these two roddes alwayes lashing of us: shame and fear.

Sinne is also said to be before us.

• 1 Either in the eye of understanding, and judgement, and reason, knowing and disliking it.
• 2 Or in the eye of our conscience pleading guilty to it. And this is ever so, till our repentance and Gods pardon hath removed it.

Our first parents in paradise did see the forbidden fruit:

• 1 That it was good for food.
• 2 It was a desire to the eyes.
• 3 To be desired to make one wise.

They considered not that the eating of it was against the commandment, that it was certain death to eat of it. I he sinne was not before them. In every temptation to evill, and commission of evill, there is a pleasure that offereth it self to the eye; upon that our yeelding weaknesse fastneth. That is ever before us, to put us into sinne: and when we have done it, that is before us to keep us from repentance. That was it that corrupted Davids holinesse, at first to sinne, and that held him so long impenitent. But when God had awaked him by his Prophet, then the pleasure of finne ceased, and the shame, and fear, and sorrow of it suc∣ceeded: then was his sinne ever before him.

The words of Davids complaint weigh heavy; if we take the full weight of every one of them, they amount to a talent of lead, and we may call them, The Burthen of David.

• 1 Here is sinne.
• 2 My sinne.
• 3 Coram, in sight.
• 4 Coram me, before me.
• 5 Semper, ever.

1 His complaint is of sinne. All sinnes are not alike deadly, nor all of equall provocation.

There be different magnitudes of sinne: one sinne differ∣eth

from another in qualitie: Some more offensive then* 1.33 other to God, to man, to our selves.

Some in quantity of number hath more sinnes retaining* 1.34 to it, then others have: for no sinne doth ever go alone.

Some in quantitie of dimension greater then other, more* 1.35 provoking.

Some in quantitie of weight heavier, and more incur∣ving and slooping towards, and immerging deeper into the* 1.36 gulf of perdition.

Some in quantitie of measure, more filling, and more* 1.37 heaped up, more pressing down, more running over.

Some in the seed of concupiscence; some in the root of delight; some in the blade of consent; some in the eare of perpetration; some in the full growth and ripenesse of cu∣stome; some shedding & self-sowing by defence and justi∣fication of it, and by publique profession and maintenance.

When Sathan would strike us with a fiery dart, he will shew us our sinne at the worst.

In confession of sinnes to God we must consider, that we are in his eye to whom all things are manifest; from whom no thing can be concealed: and therefore there is no slub∣bering or mincing our confession. We must confesse all, as we desire to be made clean from all: let us be as particular as we can in the enumeration of our sinnes. And because our memorie may fail us in particularities, let us help it with opening before God: our Corpus peccati, body of sinne. So I understand here, my sinne, that is, Corpus peccati, the body of sinne, in the grosse summe is ever before me. Da∣vid doth come to particular sinnes after in his confession.

This peccatum, sinne, is that corruption of nature, which is ever striving against the Law: that flesh which is ever rebelling against the Spirit, that old man which is corrupt according to the deceiveable lusts of the flesh. The bed of sinne in us, the stool of wickednesse, the throne of Sathan, the remnants of sinne, which abide even in the regenerate; upon which S. Paul complaineth so much. I know that in me, that is in my flesh, is no good thing. And this he

chargeth with all his aberrations from the way of God: law. Not I: that is my regenerate part: but sinne in me, that is, my naturall corruption not yet mortified: my flesh not yet brought in subjection to the law and will of my God.

2 Meum, my.

David owneth his sinne, and confesseth it his own. Here is our natural wealth, what can we call our own but sinne? Our food and rayment, the necessaries of life, are borrow∣ings. We came hungrie and naked into the world, we brought none of these with us, and we deserved none of them here. Our sinne came with us, as David after con∣fesseth. We have right of inheritance in sinne, taking it by traduction and transmission from our parents: we have right of possession. So Job: Thou makest me to possesse the* 1.38 sinnes of my youth.

We plead ancient custome and prescription for sinne: for we were never without it, since we first came into the world. Peccatum meum, my sinne, is Davids griefe▪ David in piety to God, and in charitie to his neighbour, did mourn and weep rivers of waters for them that kept not the law. But other mens sinnes are not put upon his ac∣count, and require not his repentance, except they were committed by his counsell, example, or approbation. He is now to declare his repentance that extendeth no further then to peccatum meum, my sinne. This may aggravate a sinne much: for as is the person, so is the sinne: here, Meum, my, toucheth the person of the offender: Nehemiah urgeth, Should such a man as I flie? David was a person; take him not beyond his private estate, as the yonger sonne of I shal: favoured by God, defended from the Lyon, the Beare; from Goliah, from the Philistines, from Saul, and from all his enemies.

Adams sinne which many sleight as no great matter to draw such a judgement upon all flesh, was the greatest sinne that ever was committed by man in respect of the person. For being in a state of innocencie, and having free∣will to do good, and in the fresh glory of his creation, and

in the fulnesse of his makers image; and in the fatnesse of the earth: the fitnesse of an help meet for him: amounting to, what could I have done more that I have not done? his trespasse was prodigious, nefarious, abhominable. To de∣file his holinesse; to benight his wisedome, to corrupt his goodnesse, to evacuate his righteousnesse, to forget his hap∣pinesse: and to see God for a fruit: having paradise before him, and all the fruit at his service: his sinne was infectious, it did not onely vitiate and deflowre his person, it also im∣poysoned the fountain of bloud, which was to propagate, a posterity to fill the earth.

We know that peccatum meum, my sinne, the sinne of the Angels that fell was so aggravated by the consideration of their persons who fell, that God cast them off for ever, and reserveth them in chains of darknesse for a great day. Da∣vid a publique person, a king, Gods king; Posui Rege•• meum super montem sacrum meum: I have set my king upon my holy hill of Sion. Regis ad exemplum, &c. David an holy Prophet: vices that are sleighted in common persons, in men professed holy are twise themselves, and Sathan glori∣eth more in the corruption of a Prophet or Minister of the Word, then in many common men▪ God is more offended, and the Church more scandaled.

Let every man judge his sinne by consideration of him∣self. In his person, in his place and office, in his received favours from God.

Meum, my, will so make great weight.

Meum, hath speciall reference here to Davids sinne,* 1.39 which doth put him to this penance.

• 1 His lust upon the sight of beauty.
• 2 His adulterie.
• 3 His making Vriah drunk.
• 4 His corrupting of Joab.
• 5 His murther of Vriah.
• 6 His ten moneths impenitencie.

This is peccatum meum, my sinne. Every one of these very hainous: for lust, adulterie, and making men drunk,

and a constant or rather obstinate impenitencie. These be sinnes in fashion, and many think the better of themselves for them. It is the pride of many to boast of their unchast and lascivious lewdnesse of life, of their making their com∣panions drunk, and no sense of the abuse of Gods good creatures; the wrong to God, to their neighbour, to their own bodies, thereby exposed to diseases. Beloved, if all these, if any of these sinnes belong to any of you; I charge you not: let your consciences save me the labour, and do you own it, and call it peccatum meum, my sinne, as David here doth. Put it before you in sight, and confesse it to God, that you may finde mercie. If none of these call you guilty, search your hearts for that darling sinne, Peccatum meum, my sinne. The pleasant, the profitable sinne, that reigneth in you. You see confession spares not any sinne: whatsoe∣ver you call meum, mine, must be all brought forth.

3 Coram, Before.

This sinne was now come before, as August▪ observeth. Sinne is behinde our backs, when we are first tempted to it, when we first commit it. Sathan sheweth the pleasure and profit of sinne, but he concealeth the trespasse and the danger thereof.

• 1 It was in sight of God from the first motion and yeeld∣ing to it.
• 2 It was in sight of the Devill and his Angels that sug∣gested it.
• 3 It was in sight of those agents of the King who did negotiate it.
• 4 It was in sight of the common man, who could not but take notice of it.
• 5 It was in sight of the Church, Gods faithfull ones, who were much scandalized by it.
• 6 It was in sight of the enemies of God, who thereby took great occasion to blaspheme the name of God, and his Religion.
• 7 It was in sight of Nathan, Gods holy Prophet, who was sent of purpose by God to reprove it.

Nathan charged him, Thou diddest it secretly: see the deceiveablenesse of Sathan; no sinne dare look the light in the face: Qui male agit, odit lucem: He that doth evill, ha∣teth the light. One of the greatest encouragements to finne is an hope of secrecie, and therein for the most part the sinner mis-carrieth: for not onely God, which hateth the sinne, but Sathan also that tempted to it, do both finde means to bring it to shame.

Yet the heart of David was so hardened, and his consci∣ence so blinded with the pleasure of sinne, that he felt no remorse of it. Some sinnes are much more hardly repented then others, especially those sinnes which please the natu∣rall man best, repented hardest.

4 Coram me, Before me.

Now at last his sinne is come to the light of his own un∣derstanding, to the sting of his own conscience. Now he sees what need he hath of mercy, Miserere mei Deus, &c. Have mercy upon me O God. Now he sees what com∣mandments he hath despised, as Nathan chargeth him. Now he sees what offence he hath given to God, to his Church. What defiling to his own soul and body; what danger to both. We can never repent heartily till we come to this: and we are very loath to come to it. Now David seeth his sinne clearly, the whole sinne, the motives, the means, the acts, the colours, and conveyances there, all coram me, before me.

Coram populo, before the people, shame to him: Coram Ecclesia, before the Church, griefe to them: Coram inim••∣cis, before the enemies, joy to them: Coram Deo, before God, anger against him: Coram Nathane, before Nathan, a chiding. But if any hope of repentance and amendment, it is in Peccatum meum coram me, my sinne before me. Here is the distresse of a sinner, he never discerneth how unhap∣hie he is, till his sinne is before him. Excused be the masks of sinne: pleasure is the sweetning of sinne: secrecie is the night of sinne. Remove all these, and let thy sinne appeare naked, and stript of this shelter: Mulier formosa supernè

turpiter atrum desinet:

The fairest womans face, Foule nether parts disgrace.

How quickly could David see his own sinne in another person in the parable of Nathan? It was ten moneths be∣fore his own sinne was before himself. We are very blinde to behold our own faults: yet we are most beholding to them that help our weak sight, and cleare our eyes that way.

It was the wish of a well-minded heathen man, that he might ever dwell either by a true friend, or some very ma∣litious and spightfull enemy, because either love or malice would ever tel him his own, and he should be sure to know his faults.

Christ: What say men that I am? we must use all the meanes we can to search our wounds, that they may be healed. To know our disease, ut curetur, it is S. Gregor. note upon this Text: Ascendat tribunal mentis suae, consti∣tuat se ante se: Videat foeditatem suam at corrigat, ne no∣lens videat & erubescat: Let him ascend the tribunall of his minde, and place himself before himself: let him see his foulnesse to correct it, lest against his will he see it, and be ashamed at it. Some put all their vertues before them∣selves: as the Pharisee; he gave not himself an ill word in his confession. I am not like other men, I fast, I pay tithes: I give almes, I pray, &c. The poore Publicane could not see any good Corn within his field it was so over-grown with tares. Lord be mercifull to me the sinner.

Great persons have so much the more danger from sinne, because they have so many flatterers to keep their vertues ever in their sight, or to lay vertues to their charge that they have no right too. And so few Nathans to shew them their sinnes, and to say, Tueshomo, thou art the man. How can they repent, when their sinne is yet behinde their backs, and no body dares put it in sight? Or if it come in sight, there may be fo••nd law to make it good.

Sinnes when they are grown to have countenance of authority, and strength of custome to establish them, are no longer sinnes, Leges fiant, they are made laws. And time cals that a sinne now, which anon is a singular vertue. But let us call sinnes and vertues by their proper names, and let them be in our sight, and we shall begge the grace of re∣pentance very heartily.

5 Sempe▪ alwayes.

Sinne is sweet in the mouth: Job speaks of hiding it un∣der the tongue; but in the stomacke it is unwholsome and upbraiding. David found it so; when once it came before him, it was ever in his sight: as before he said; There is no rest in my bones, propter p••ccatum, by reason of my sinne. Sometimes he thought how he had sinned against Vriah a faithfull servant in defiling his bed, in betraying his life; sometimes how he sinned against his own ••oul and body, in defiling it with the flesh: Sometimes how he had sinned against Joab, to make him an instrument of injury against Vriah, to defile him also with innocent bloud: Sometimes how he abused the good creatures of God, to make Uriah drunk: how he twice wronged the honorable state of ma∣trimony: once desiring to make Vriahs repaire to his house a cover for his sinne: and when that failed, and Vriah was slain; he veiled his sinne with his own marriage of the de∣filed widow: alwayes he thought how he had sinned a∣gainst God This case of David is a lively peece descri∣bing to the life the unrest of an unquiet conscience over∣charged with sinne.

That which Poets feigned of Furies ever disquieting some persons; was nothing else, as Tully found and applied it, but a troubled conscience which hath no peace. And we can never attain to peace, before we have felt the sting of sinne, the rigour of the law, the terrour of the Lord, the rods and scorpions of an afflicted and unrestful conscience. And this will hold till our repentance & Gods pardon seal∣eth our quietus est: no company, no pleasure, no comfort will help this, no such sorrow, as Animus dolet, the minde is sorrowfull.

VERSE 4. Against thee, thee onely have I sinned: and done this evill in thy sight.

3. HIs confession expresseth where he hath given offence: which hath two parts. For,

• 1 He accuseth himself.
• 2 He cleareth almighty God.

1 In his self-accusation.

• 1 Here is the height of sinne against God, Tibisoli, &c. Against thee onely.
• 2 Here is the boldnesse of his sinne▪ In thy sight.

In the first here is,

• 1 Ego, I: the person.
• 2 Peccavi, have sinned: the trespasse.
• 3 Against thee, Pars laesa, the party offended.

1 Ego, I: the person.

This comes in still: for it maketh weight alwayes in the confession. Some charge the malevolent aspects of their starres, some charge Sathan with all their sinne: Others have other put-offes to save themselves harmlesse. David takes all upon himself, his own corruption; his own rebell flesh: his unregenerate part, his old Adam did it.

Me, me, adsum qui feci: Here, here I am that did it. I whom thou tookest from following the ewes great with lambe: whose sheep-hooke thou hast changed for a Scep∣ter, whose sheep for thine own people Israel, upon whose head thou hast set a crown of pure gold. I whom thou did∣dest lately invest in the full Monarchie of thy people, to

whom thou gavest the possession of Ierusalem from the Ie∣busites. I who setled peace, Religion and Courts of justice in Ierusalem, that thou mightest be served and honoured: and I would faine have built thee an house there. Ego, I, to whom God committed the trust of government to rule others, the trust of judgement to punish others, as King, over his inheritance. I, to whom God committed the care of others souls to guide them by his word, to direct them by good counsell, to allure them by his gratious promises to terrifie them by his threatnings: as the Lords holy Pro∣phet. I who both wayes as King and Prophet should have beene an example of holinesse and righteousnesse to all Is∣rael. Nathan said, Tues homo, thou art the man, in just ac∣cusation, and now David saith, Ego sum homo, I am the man: in humble confession.

Great Princes and persons in eminent ranke can take it upon them highly in termes of honour: then ego, I am the man. They must do so here also.

2 The trespasse, Peccavi, I have sinned: David ever had a tender conscience for sinne: he never slept in any of his trespasses so long before or after, as in this. For when he* 1.40 had opportunitie to come so neare to Saul, as to cut off his skirt of his garment, his heart smote him. So did it after he had numbred the people: now he feeleth the weight of sinne upon his conscience, and cries, Peccavi, I have sinned. Every true penitent doth so: but every one is not a true* 1.41 penitent that doth so: for Cain said more, Mine iniquitie* 1.42 is greater then it can be forgiven. Pharaoh said as much: I have sinned this time, The Lord is righteous, I and my people* 1.43 are wicked: for the thunder and haile mingled with fire. After he said more upon the judgement of the locusts, I* 1.44 have sinned against the Lord your God, and against you. Now therefore forgive, I pray thee, my sinne this once, and intreat the Lord for me. Judas went further: I have sinned, in that I have betrayed the innocent bloud. He re∣pented,* 1.45 saith the Text, he said with the price of his sinne in his hand in the act of restitution. But Cain and Judas con∣fessed

in finall desperation. Pharaoh shrunk onely at the punishment, the sinne grieved him not. Davids peccavi, I have sinned, had more in it: he knew his sinne fully, it was ever before him. And he was more troubled with his fault then with his punishment; he made the worst of it: yet he had faith in the loving kindnesse, and in the multitude of the tender compassions of God, he had the spirit of suppli∣cations, and prayed fervently. His first suit is for his wash∣ing, and his strong cries are like them of the Leper to Christ: Lord, that I may be clean: and the further we go in this Psalme, the more pregnant remonstrances he maketh of his true repentance, the more cleare example doth he give for ours. As feare shooke him, and as shame covered his face: so faith supported him, and prayer to God san∣ctified his mortification.

Such a peccavi, I have sinned, so open in confession with∣out, so stinging with compunction within, so quickened by a lively faith, so winged with zealous prayer, will soone finde the ready way to the throne of grace, and finde mer∣cie there in a time of need.

3 Parslaesa, the party offended. Here the spirit of Da∣vid is troubled, he is full of passion.

• 1 He confesseth the wrong done to God: Contra te, a∣gainst thee.
• 2 He resumeth it with a duplication, Against thee.
• 3 He putteth it home with a soli, Tibi, tibi soli peccavi: Against thee, thee onely have I sinned.

1 Contra te, Against thee.

That is the sting and torment, the rodde and scorpion of the conscience: when we consider that our trespasse hath beene bent and aymed against God. Si non Jehova pro no∣bis, If the Lord had not beene on our side, is Israels word, we had perished. Auxilium nostrum à Domino: O••r help is from the Lord; In his favour is our life. This makes every wilfull sinne we commit mortall, because it trespasseth the majestie of God: therefore no sinne in this nature is veniall: and this makes every sinne of infinite merit, because it is a

sinne against an infinite majestie. And for that our persons are finite, and not capable of infinite punishment; there is no way to satisfie this infinite majestie offended, but by eternity of punishment. This appeares in this sentence, Go ye cursed into everlasting fire: The smoke of their torment shall arise for evermore. The worme never dyeth, the fire never goeth out.

We have many great motives, to make conscience of trespassing against this majesty of God.

• 1 For the good that he is.
• 2 For the good that he doth.

1 For the good that he is.

He is one that hateth iniquitie: no evill shall dwell with him; He is all holinesse, and righteousnesse.

2 For the good that he doth.

• 1 He is our faithfull Creator: He made us, not we our selves: he fashioned us in the wombe, he kept us there, he took us thence.
• 2 We came naked into the world, he clothed us: we came hungry, he gives us daily bread: we came ignorant, he taught us: weak, and he strengthened us: unclean, and he washed us in the laver of regeneration.
• 3 We were born children of wrath: he adopted us heires of grace and glory, and redeemed us with the deare cost and expense of his Sonnes bloud.
• 4 He is the preserver of men, he giveth us spirituall and temporall favours, His loving kindnesse and mercie followeth us all the dayes of our life.

3 We may adde, for the evils that he doth.

For is there any evill or punishment which he sendeth not? He is velox ultor, a swift revenger; and his right hand doth finde out all his enemies. We would not willingly anger a person that hath power to do us hurt, though we have no hope that he will ever do us good. But our God is a father as well as a judge, and with him is mercy that he may be feared, that we may not runne our selves upon the edge of his sword.

Let us consider how all things else serve him but we onely, and the Angels that sinned. They unhappied their estates by sinning against God, and of glorious Angels be∣came unclean devils: there is no part of the work of Gods hands so eternally cast away, reserved in chains of darknesse for the judgement of the last day. We had a way opened to us, a new and living way.

2 He therefore resumeth this, against thee, either doub∣ling the consideration of his sinne; or doubling the conside∣ration of the party offended by it: both which shews, that he had laid it to heart, and that lay heavy upon his consci∣ence, he had throughly considered against whom he of∣fended. We cannot think too much of it, we cannot con∣fesse it too often, we cannot deplore it too bitterly, that we have sinned against God. For many are the pressures of this life; but they are all comforted with a sure refuge to God. He is our help in trouble: Vana salus hominis, the help of man is vaine.

But when we sinne against God, we lop the tree that should shelter us from a storme. We undermine the ta∣bernacle of our dwelling. Whither shall we go for our healing when we are wounded? Whose counsell shall we aske when we are sick? Who shall feed our hunger? &c. Who shall then have pitie upon thee, O Ierusalem? or who* 1.46 shall be moane thee, or who shall go aside to aske how thou doest? Thou hast forsaken me, saith the Lord, thou art gone backwards, therefore will I stretch out my hand a∣gainst thee, and destroy thee, I am weary with repenting. Whatsoever we do against God, we do it against our selves. Whatsoever we do evill is against God: it opposeth his will, it resisteth his word and commandment: it valu∣eth the pleasure of sinne more then his favour, and exchan∣geth God for a vain delight. Is not this an high offence?

3 He putteth it home, Tibi soli peccavi: against thee alone have I sinned.

Some question is made, how David can say, Soli, Thee alone. Did not he offend Vriah in defiling his bed? in send∣ing

for him to colour his adultery? in taking him home, under a pretence of entertainment, to make him drunk. After all to procure his death, did he not sinne against Bathsheba to defile her? Did he not sinne against Joab, to make him a murtherer? Did he not sinne against his own body, to destroy the temple of the Lord, and to defile a vessell of holinesse with uncleannesse? Did he not trespasse the Church which was ashamed, and grieved at his aber∣ration? Did he not trespasse his double unction of King and Prophet? how then doth he say; Tibi soli, against thee alone? Mr. Calvin doth two wayes answer this que∣stion.

1 That he had done this sinfull act secretly, and so had* 1.47 none to make his peace withall, but God: who onely knew the offence. This doth not help: for Joab knew that he was an instrument of Davids injustice: he knew he had defi∣led his own body: she knew. And no question but it was resented of many. But this Psalme was made for the use of the Church, after all was out against him.

2 That he denyeth not the full extent of his fault; but* 1.48 making his confession to God, he declareth what did most cruciate and disquiet his conscience; onely this, that he had sinned against God, and provoked his anger against him. This may passe for a good solution of the question, for the sinne against God extendeth to both Tables of the Law: and when we trespasse our own selves, or our neigh∣bours, we sinne mainly against God in both.

The full extent of our sinne is onely against God. Every sinne hath a branching and dispersion, like so many brooks running into one maine streame, all empty themselves into the Sea, all finally wrong, God.

Mr. Calvin addeth his own judgement, Tibi soli, against* 1.49 thee alone.

Howsoever, the secrecie of my sinfull acts may keep it out of sight from some: and the flatterie of others may cast excuses or defences upon it: and the charity of others may like Sem and Japhet, cast a garment upon it to hide it: may

connive at it, or pardon it: To thee I have sinned: thou doest know it, and it appeares onely to thee in the full and true proportion, I cannot hide it from thee. This also may be well received.* 1.50

He addeth; that he nameth God onely, because God onely hath the vengeance in his hand, and he is in no dan∣ger but of him. For who on earth hath power to chasten Kings for sinne, but God onely? There was no Pope above Kings in David's time. The high Priest, a type of Christ, was nothing so great a man as the Pope, the Vicar of Christ. But the truth is, when Christ came to reveale him∣self, then began Sathan first to lay claime to all the king∣domes of the earth, and the power to dispose of them: and he made Christ a great offer, to give them all to him. But what Elisha would not, Gehezi his man would: what Christ refused, his Vicar sticks not to accept of after.

Saint Augustine cleareth the doubt another way: Tibi* 1.51 soli peccavi; quiatu sol••ss sine peccato: ille justus punitur, qui non habet quod puniatur: Against thee onely have I sinned; because thou alone art without sinne. That just one was punished, who had nothing in him to be punished.

Some reade, to thee onely, Peccavi, I have sinned, be∣cause* 1.52 none but he can pardon sinne, as God saith: I am he that blotteth out thy transgressions for mine own sake.

I best may satisfie my own judgement with reference of* 1.53 this complaint of David, to the reproof of Nathan. Where∣fore hast thou despised the commandment of the Lord to* 1.54 do evill in his sight? David striketh here at the root of his sinne, from whence all his other iniquities, and transgressi∣ons, and sinnes, of which he complained, derived them∣selves.

It was my sinning against thee in the contempt of thy word, that hath undone me, and made me a prey to Sathan. He that in the Serpent found that way to undo the first Adam in Paradise, by drawing him away from the word▪ he ever since hath tried that conclusion with all his poste∣ritie, and hath much advanced his kingdome by it: he tryed

the same way with Christ in the wildernesse, but he kept him to the word; Scriptum est, it is written. And there∣fore he tryed him; by the word, and urged Scriptum est, it is written, to him, hoping by the word to have recovered him from the word. And ever since his great agents, espe∣cially Hereticks, and Schismaticks, are great Textmen. This clearing of the words of David pointeth us to the beginning of all sinne in us, which is at swarving from the word of God. David found it so dangerous, that the whole 119. Psalme is aymed at that sinne. Vers. 1. and 2. he pro∣nounceth them blessed that walk in this way, and keep his testimonies. Vers. 3. They do no iniquitie, &c. Vers. 4. he urgeth Gods commandment for this to keep his precepts diligently. Vers. 5. O that my wayes were directed to keep thy statutes! 8. I will keep thy statutes, O forsake me not utterly.

His desire to the word, his comfort from the word, his joy in the word, his estimation of the word, his love to the word: all the Psalme is full of these holy meditations. We may all confesse in this respect with David, that we have sinned against God onely, for having the word in that plentie, and so many helps by hearing and reading to take benefit of it.

Our ungodly lives testifie, that we depart from it. Which of our sinnes doth the word of God favour, which doth it not threaten with losse of the kingdome of heaven, as the Angels that sinned lost their habitation, and Adam his paradise for departing from that word?

Israel Gods darling people lost their Canaan, and first ten Tribes were lopt from the Church, then cut off from the state, and carried away and never heard of. The re∣maine lost all, and live now in dispersion: it is our sinne, and we begin to stinke in the nosthrils of God: heare and feare.

And done this evill in thy sight.

2 Here is the boldnesse of his sinne, wherein let us con∣sider,

• 1 The person, I.
• 2 The commission: done.
• 3 The trespasse, evill.
• 4 The particularity, this.
• 5 The daring of it: in thy sight.

1 Of the person.

It is againe prest and may not be omitted in our con∣sideration. For let every one consider his own person in all his delinquences, and he shall finde so much more quar∣rell against himself for it. Personall considerations do much aggravate or extenuate sinnes. Sinnes of igno∣rant persons are nothing, so defiling them and provoking God, as sinnes of knowledge. Sinnes of yonger persons, in whom the passions of youth are more unruly, and un∣derstanding and reason as yet but in the blade, offend not so much as sinnes of aged persons, whom time and experi∣ence should both informe and confirme in better wayes: they have felt more comfort of the favour of God, and seen more examples of the justice of God; and have been longer taught in the word of God, and where God soweth libe∣rally, he expecteth to reape plentifully.

Sinnes in poore persons who have received little at the hands of God, displease him not so much as theirs whose cup doth overflow: whose pathes are anointed with but∣ter, and their bellies filled with the treasures of his plenty. Sinnes in inferiour persons not so offensive as in Magi∣strates and Princes, and eminent persons: whose examples may prove infectious to corrupt many.

Generally the same sinnes in the people are lesse then in the Minister: Cujus in ore verbum vitae, cujus in more should be vitaverbi: In whose mouth is the Word of life, in whose conversation the life of the word. Therefore when David remembred his own person a King, and an holy Prophet, so much beholding to God for his high favours, his heart did the more smite him for his trespasse.

And thus should the example work with us upon any temptation to sinne; to consider with Joseph, How should I

do this great wickednesse: and there take occasion to re∣count the favours of God to us: the fruits of the earth, the fruits of the wombe: of our cattel, our peace, our health, our daily bread, our friends, and all the comforts of life: con∣cluding thus. God hath deserved better at my hands, then so, that I should give way to this temptation, and so sinne against him, whose loving kindnesse hath followed me all the daies of my life. Should I blaspheme his Name by swea∣ring, in whose name is my help? Should I prophane his Sabbath, who hath allowed me six dayes for my work, and this one for my rest, and relaxation of all cares of life to attend his service? Should I offend my neighbour, whom God made in his own image, for whom Christ shed his pretious bloud, and for whom he taketh care as he doth for me, that he may live in peace by me?

And as this in early consideration may prevent sinne: so in a later consideration it may serve to hasten our repen∣tance, and to make it more serious, when not withstand∣ing so many reasons against it, I have yeelded to a tempta∣tion, and committed a sinne. The more cause I had not to do it, the more must my repentance be.

2 The Commission, Have done evill.

Sinnes of omission wherein God is neglected, or our neighbour in duties of pietie or charitie give great offence. You may see it in the sentence: I was hungrie, Et non pa∣vistis me. Ite maledicti: and ye fed me not. Go you cursed.

Sinnes of desire, though not effected and perpetrated, do more offend: for as our good desires do stand for acts, and receive rewards; so our evill and unlawfull desires ex∣presse the malignity of our corrupt dispositions, and merit just vengeance.

Sathan doth corrupt the heart first, and then out of the foule treasure of the heart proceed all kinds of evils. Pecca∣tum animae, the sinne of the soul, is the pollution of the soul, and God seeth it. David was an adulterer, when his de∣sire was first enflamed with lust: but now it is done; Vriahs wife is defiled: Uriah is slain: here is a sinne of commission.

Sinnes of this kinde which corrupt us, and do hurt abroad cannot be recalled: so long as sinne is but in desire, it defi∣leth at home onely; but when it comes abroad into action, it is a complete and full unrighteousnesse.

Therefore in repentance we must especially have care of such evils as are done by us, which we cannot recall▪ to re∣pent them heartily, and to wash them clean from our con∣sciences: for they cleavefast to us, they scatter their poyson abroad. And if sinnes of omission do smart so upon offen∣ders, and sinnes of desire; how deep is the scarlet dye of sinnes of commission?

3 The trespasse: I have done evill.

Evill, is a creation of our own: for all that God made was exceeding good. This we can do of our selves, yet Sa∣than puts us on by his temptations. Yet not under the name or shew of evill: the delight and pleasure of the flesh seemed in the temptation like the forbidden fruit, faire to the eye, and pleasant in taste.

The evill we commit, if we think of, it will soon appeare like it self to our understanding and reason, but especially to the Spirit of God in us. But our appetite hath not the leasure to advise with these: in general delight is good, & pleasure is the gift of God. But if this be not regulated by the Canon of manners, which is the holy law of God: there may be a latent evill which we are loath to see for feare of depriving our selves of our desired delight. But when lust hath conceived, we see the birth of sinne quickly succeed∣ing. Then the pleasure is gone and nothing remaineth, but the evill, the guilt of sinne, and the burthen of the con∣science. That is done, and there remaineth behinde the sting of it anguishing the conscience: or the custome of it searing the conscience.

Every evill we do is an injury to God, and a contempt of his Law. If God should for his pleasure scourge, and torment us, and make it his sport to heare our groanings, and to see our teares: who could challenge him for using his own creatures, according to his own will: but as a

father he loveth us: our paine his smart. How is it then that we take pleasure in evill, which God hateth, and which so offendeth him, that his soul abhorreth all them that work wickednesse?

It is a better way to be before hand with quid faciemus, What shall we do? good Master, what good thing may I do to obtain everlasting life? then to cry, Quid feci? what have I done? Oh what evill have I done to deserve death? Or as Job, Peccavi, quid faciam tibi? I have sinned: what shall I do unto thee? The name of evill should loath us, it is so foule; and it should feare us, it is so dangerous. There∣fore in all temptations to it, it will be our wisedome and holinesse to abstract the pleasure of evill from the evill: To part them, and weigh them by themselves. We shall finde the pleasures of sinne in weight lighter then vanity: and in such firme conjunction with vexation of the spirit: and for their lasting, so short lived, and so soone gone, and leaving such a bitternesse in the soul behinde them, that the very thought thereof in sad consideration will call such mirth madnesse, and say to such pleasure, What meanest thou?

Again, evill weighed by it self will prove the burthen of the conscience, the feare of a deadly blow, the trembling of our hearts, the shame of our faces, the disquieting of the whole man. This sheweth us what a body of sinne we beare about us: for as the proverbe is, Wickednesse pro∣ceedeth from the wicked: this calleth the heart uncleane, and the conscience defiled. Cease therefore to do evill, and learne to do well. This is the way of life, to escape the paths of death.

Evils are a shamed of themselves, and Sathan dare not be so open in his temptations, as to tender them to us bare∣faced; but he putteth either some matter of vertue upon them, to hide them out of sight; or some pretence of great pleasure or profit to sweeten them, that they may go down with us without distaste. Let us but take so much leasure as to take off this disguise, and behold evill in it own pro∣per

colours, and we shall see such a loathed deformitie, we shall feele such an abhorred complection of stench and commistion of filthinesse, as will discourage us from it. We shall discerne danger in the touch of it, and death in the committing of it. Libera nos à malo: Deliver us from evill.

4 The particularity: This sinne.

Here Davids repentance doth come home to his present disease: this great exemplarie teeming and pregnant; this parturient sinne which brought forth so many, so horrible sinnes.

Lust when it conceiveth bringeth forth sinne. Lust was Davids sinne: see the present issue and encrease of it: it broughtforth adultery. Two bodies defiled: Matrimony, Gods ordinance polluted: Gods good creatures abused to drunkennesse. Joab corrupted, Uriah murthered: This sinne cherished, veiled with a marriage: and for ten moneths unrepented. I have done this evill, all this, beside all the other sinnes of my life, I have added this also.

No doubt but he did consider this sinne also in the pu∣nishment of it.

• 1 With vexation in his conscience.
• 2 With shame in the world.
• 3 With the griefe of the Church.
• 4 With the joy of Gods enemies.
• 5 With the anger of God.
• 6 With the chiding of Nathan.
• 7 With the death of the childe.
• 8 With a continuall incumbent punishment in his own house; Non discedet gladius, &c. The sword shall not de∣part, &c. Before he craved mercy against his transgressi∣ons, and iniquitie, and sinnes.

Now he comes to this eminent and notorious sinne. I have done evill, this evill. Which teacheth us, when we come to repaire the decayes of our spirituall man by repen∣tance, to have speciall care of those particular sinnes which have especially corrupted us, and provoked God against us.

A generall peccavi & iniquè egi: I have sinned, and done wickedly; will not serve without we come to this evill. As the people of Israel did, when the Lord affrighted them with thunder and raine in their wheat-harvest: they con∣fessed and said to Samuel: Pray for thy servants unto the* 1.55 Lord thy God, that we dye not, for we have added unto all our sinnes this evill, in asking us a King.

We say of some man, he is a very true hearted honest man: but he will sometimes over-drink; or he will some∣times sweare in his passion: or he will over-shoot himself in his anger: or he is somewhat covetous, or prodigall, or wanton, &c. Let every man so account with God for his sinnes, as to confesse with griefe, shame, and fear, this evill, to which either some corruption of nature, or some conti∣nuance of custome, or some temptation of pleasure & pro∣fit, or some present occasion for want of grace by some sud∣den surprize hath prevailed with him to give him a fall.

Opportunitie doth often tempt and prevaile against a great measure of knowledge and grace: and God some∣times leaveth us to our selves, to try our strength how we can resist Sathan. If we prove too weake for him, and that he do over-beare us, we have no remedie but this particu∣lar repentance. All sinnes foule us: therefore David pray∣eth to be washed; some sinnes steine us, and an ordinarie washing will not cleare us: therefore he prayeth, Wash me throughly and make me cleane.

It is our wisedome to discerne this difference of our sinnes, and consider which be dyed in crimsin, which in scarlet, and to bring them to the washing especially. So shall we be purged from our great offence.

Here is Noahs drunkennesse: and Lots drunkennesse and incest: Pauls persecution of the Church: Peters denyall of his Master: In multis offendimus omnes: in many things we sinne all.

But if we survey our consciences carefully and inquisi∣tively, we shall finde this evill some especiall sinne that we have either much accustomed our selves to, or that we

have once committed, overtaken with some sudden strong temptation which we may call this evill. How evill this evill tasted in the end we see: his appetite desired it be∣fore as a chiefe pleasure; and now it is become his griefe and greatest paine. He was very warie after of falling in∣to this sinne. Yet another temptation put him into new sinne of numbring his people; when he had done this evill also he fell to this remedy of particular repentance: And David said unto God, I have sinned greatly, because I have* 1.56 done this thing: but now I beseech thee do away the ini∣quity of thy servant, for I have done very foolishly.

He that hath many of these grosse and high-growne sinnes; blasphemies, prophanations of the Lords-day, adul∣terie, drunkennesse, &c. to account for, is in heavy case. If one at once smart so sh••rply, and weigh so heavily, what will many do? Aperiantur ut operiantur: sanemus ut sa∣nemus. Let them be shewn, that they may becovered▪ let us reveal them, that we may heal them.

5 The daring of this sinne: In thy sight.

He had conveied this sinne as closely and warily as he could: God took notice of that also. Thou diddest it se∣cretly: Bathsheba was secretly sent for, and entised, and defiled: Vriah dyed in a just warre. But now David see∣eth that all this was done in the sight of God, he seeth what the hand doth, and what heart setteth it awork. David could not be ignorant of this: but we willingly embrace temptations to evill, which we can keep out of the worlds eye.

The searching eye of God cannot be benighted: it is over all the world, and discerneth both good and evill. Will any man steale, whilest the owner looketh on? Dare any man trespasse a King, when his eye is upon him? A king sitting on the throne of judgement driveth away all evill with his eye. He was a foole that said in his heart, Non est Deus, there is no God: he saith so that denyeth him a sight of all things.

There is no power like the power of God: there is no

strength to execute power, like the strength of God. There is no fire so hot as the fire of his furie. There is no threat∣ning so surely accomplished, as his menaces. Yet when we are afraid of every eye of man in our secret sinnes, we dare adventure them upon the eye of God. Yet he is privy to the first suggestion, to the first consent, elelight, procura∣tion, action, &c. all the circumstances of our sinne. Never was sinne conveyed so closely, as to be concealed from him: this David did know, and teach, and discovereth their vanity that thought they could hide their errour from him. Yet they say, the Lord shall not see, neither shall the* 1.57 God of Jacob regard it. Vnderstand ye brutish among the people, and ye fools, when will you be wise? He that formed the eye, shall not he see, &c. Achans close theft: Rahels stolne gods, Laban found them not, God revealed to Moses where she hid them. Gehezies secret lye and co∣vetousnesse, Judahs secret incest: all in sight.

Flatter not thy sinne with hope of secrecie; and remem∣ber, nothing is so bold and facing as sinne. Thou doest it in the sight of God, his eye is open upon it to discerne and hate it, to detect and punish it: darknesse hideth not from him.

VERSE 4. That thou mayest be justified when thou speakest, and cleare when thou judgest.

2. HE cleareth almighty God, for having freely and fully confessed his sinnes in generall, and in particular this late emi∣nent, notorious, scandalous, and pro∣voking sinne: he addeth this; Ut justi∣ficeris in sormonibus, &c. That thou mayest be justified in thy sayings. Which place is cited by the Apostle, and by him we are directed to a right under∣standing of it. What if some did not beleeve? Shall their* 1.58 unbeleefe make the faith of God without effect? God forbid:* 1.59 yea let God be true, but every man a ly ar: as it is written. That thou mightest be justified in thy sayings, and mightest overcome when thou art judged. The Apostle urgeth these words to this purpose, to shew that the sinnes of those who return by repentance, can no way hinder, but do ra∣ther advance the justice of God. God declareth this ju∣stice in two things.

1 In accomplishing his threatnings of punishment to correct them with the roddes of men; and so these words of David have reference to that threatning of Nathan: Now therefore the sword shall never depart from thine house. He confesseth, that God is by his open and offensive sinne, just in those his words of commination, and all the world may see, that God is no favourer of sinne in any of his cho∣sen, but he hath ready rods to chasten it, to which justice he submitteth. God hath occasion given him by his con∣fession

fession of his sinne, to declare his justice in the well deser∣ved punishment of it, so farre that when he shall execute that judgement upon him and his house, he shall be found cleare from any crueltie.

2 But this is not all: for David had received many gra∣cious promises of mercie from God to his own person and government, and to his posteritie. And there might be a feare that this crying sinne of David might reverse these promises, and call in those favours of God from him. Here David openly confesseth his sinne, and declareth his strong faith in those sure promises of God, beleeving that though he have sinned against him, and done this great evill in his sight, yet he will gratiously accept of his true repentance, and pardon him his sinne, and make good his former pro∣mises to him: So shall he be declared just in his sayings, and promises of mercie, and shall be cleare when he judgeth him of violating his truth. Whereby it appeares, that the elect of God, when they fall into any grievous sinne, do put God to it to declare his justice both wayes: for it is justice in God,

• 1 To performe what he hath threatned and promised.
• 2 To carrie an even hand in the trespasses of his children; that neither his justice suffer in bearing with sinne: nor his mercie in over-chastening the sinner. The Text now thus cleared,

• 1 We have in God two things in his carriage toward his elect in their fals and transgressions.
  • 1 His justice in chastening them.
  • 2 His mercie in pardoning.
• 2 We have in David two things.

• 1 His humble patience, submitting himself to the pu∣nishment.
• 2 His strong faith apprehending Gods gratious pardon.

1 Of the justice of God.

It will do well in our reading the stories of the fals and trespasses of Gods Saints, if we do withall observe the pro∣ce•••• of Gods judgements following them. He soone

taught us what we should trust to, in the fall of our first pa∣rents. For when they had sinned in the forbidden fruit, he left them awhile to the mercie of their own accusing con∣sciences, and to the scourge of shame, and the scorpions of their own feares to cruciate and anguish them. Then in the coole of the day he came himself and convented the offenders, and in a judiciall session he examined the parties by the evidence of fact. And finding them guiltie, he pro∣nounced against them a sentence of mortalitie, he accursed the earth under them, he adjudged the man to labour and sweating for his bread: The woman to subjection to her husband, and to great anguish in her child-birth. That all posteritie might by their example feare the justice of God, and refraine from sinne which brought so much evill upon the committer thereof. Yet we doubt not of their salva∣tion.

Noah was drunk once, and lay uncovered in his tent: his own sonne discovered his shame: Noah deserved pu∣nishment, but his sonne should not have punished him: but God used the unnaturall evill affection of his sonne, as his rod to punish the sinne of the father.

I could be full in examples for this proofe, that God doth not leave sinne in his Saints unpunished. I onely produce these two great examples.

• 1 In the beginners of the first world.
• 2 Another in the repairer of it.

The first man made in the image of God in holinesse and righteousnesse. The second, the onely righteous man whom God found in that age. I produce them as cleare examples of the justice of God in punishing sinne, even in persons most in favour. And the rather for the condemnation of their sinnes which now are afoot in the world, and are scarcely confest to be sinne.

1 The forbidden fruit is desired before any fruit of the garden: stolne bread is sweet. The name of God which by a speciall law must not be taken in vaine, what name so blasphemed? Is it not a shame to Religion, that after

the word had beene freely preached about 60. yeares in the free libertie of the Gospell, and the Law of God in Pulpits and in print so learnedly expounded, that there should be need of a speciall statute law for conservation of this name from prophanation, and to set a corporal punish∣ment or a pecuniarie mulct upon swearers. But neither Gods Law, nor Acts of Parliament can save that name of God harmlesse.

I will presse no further instances▪ tell me by this taste, whether the forbidden fruit be not most desired?

2 For Noahs sinne, it was but once drunkennesse: and God left it not unpunished with foule shame.

In the Apostles time, it was a modest sinne, he saith, They that are drunke, are drunke in the night. Now day* 1.60 and night are both guilty of it: it is a sinne in fashion: meet∣ings of purpose called and intended for it. The farewels of friends parting, the welcomes of friends returning, the celebration of great Festivals, as if Bacchus had washt us in the bloud of the grape from our sinnes.

But God will be justified in his sayings: he will declare his justice in his severe punishment of this sinne here: and if it be not sincerely repented, he hath told us home what he will do: No drunkard shall enter into the kingdome of heaven. I should lay your sinne to my own charge, if I should not let you know the terrour of the Lord in this case. The defence of it by the societie of sinners aggrava∣teth the sinne: God hateth it so much the more. Malum quo communius: Sinne the more common, the worse.

2 He declareth his justice in the performance of his mercie to his elect. For even in these examples in my text alledged;

1 To Adam he shewed mercy, who sinned having onely a Law for his obedience, with a penalty threatned in case of disobedience; but there was no promise a foot, if he should trespasse that Commandment. And that made Adam when he had sinned, hide himself from the presence of God, ashamed and afraid to come in sight. But God in

free favour did seek him out, and before he called him to his answer for his sinne, he reveiled mercie in the promised seed. When he laid his curse upon the Serpent that tempt∣ed him, and therefore ever since his time sinners have a way of grace opened in that promise, and no sinnes if sor∣rowed for, can evacuate the force of that promise, it stand∣eth good to all that truly and sincerely repent. So as Da∣vid saith: In judgement he remembreth mercie. There he did so in the very sentence of judgement upon the Ser∣pent, was the first revelation of mercie to man. He had no Obligation of a former promise to binde him to it, but it was a free and voluntarie tender of favour growing out of his own perfect and absolute goodnesse. In the tender whereof he hath given us strong assurance that if in free fa∣vour he would do so much, much rather when he had put us in securitie thereof by promise.

2 The example of favour to Noah doth justifie God in his sayings: for he shewed him much favour after his fa∣therly correction of his fault.

1 In verifying his blessing upon his two sonnes. Sem of whom Abraham came, and the twelve Patriarches, and David; and Christ Iesus. And to whose tents in the ful∣nesse of time he invited Japhet and brought in the fulnesse of the Gentiles.

2 In accomplishing his curse upon his yongest sonne many yeares after, by giving away their Land from them, and rooting them out with a violent destruction. This per∣formed upon the repentance of Noah; which thought it be not in expresse and full termes set forth in the storie; yet we may take it so signified, when Moses saith; And Noah* 1.61 awoke from his wine, that is, not onely recovered after sleep to sober judgement, but to a penitent recognition of his sinne. And by the spirit of prophecie he was enlight∣ned to looke into times to come, and to foresee the future estate of his posteritie: and by the spirit of supplication to desire God for his eldest sonne: and by the spirit of faith to beleeve in the resolved goodnesse of God to his second

sonne. And in all the story of holy Scripture we finde, that the sinnes of repentant men though chastened with some temporall roddes of affliction, yet never failing of mercie.

Davids children that transgressed were threatned with the roddes of men, but with reservation of favour: not to take his mercie utterly from them, as from Saul.

2 We shall now see how David did beare himself in the wise consideration of these two things.

1 When he confest his sinne, whereby God was justi∣fied in his threatnings of judgement. He declareth his own humble patience, submitting himself to the holy hand of God: q. d. I confesse all my sinnes, this my horrible and crying sinne; that the world may see thy justice in pu∣nishing me, and my patience in bearing it. Stripes were ordained of purpose, for the backs of fools; I am one of them, and I put my self under thy punishing hand. He is content, that as he hath made himself an example of a grie∣vous sinner: so God should declare in and upon him an ex∣ample of his severe justice, and so be justified in his say∣ings.

If God did forbeare all other punishments of our sinne in our own persons, in our house and familie, in our goods, in the necessaries of life, in which kindes he ordinarily a∣vengeth himself upon offenders; yet if the sinner shall but truly repent him of his sinne, repentance it self is a greater punishment then all these.

There is more in it: when it is said of Peter, that he went forth and wept bitterly, then in the disciples, Reliquimus omnia, We have left all. And Saint Paul felt more smart in the thorne in his flesh, and the Angell of the Lord buf∣ferring of him, then in all his dangers by Sea and Land; his stripes, shipwracke, imprisonment. When our own consciences are upon torture, our souls upon the rack, when we judge and take vengeance upon our selves, it is judge∣ment without mercy: We ever feare we underdo. There∣fore the conscience of his sinne doth beare witnesse to the

justice of God, and he findeth no fault with his punish∣ment.

Surely murmurers that repine at the punishing hand of God, and think much of his judgements, enflame the an∣ger of God more by their resisting his right hand which hath found them out. If they went in Davids way to take a just dimension of their sinne, and did confesse it contrite∣ly to God, they would be content that he should declare his justice in their punishment, and they would see that he would overcome if he came to be judged. Speak thy conscience: when thou abusest thy drink to drunkennesse, if God punish thee with thirst, hast not thou well deser∣ved it? If thy meat to surfet; if thy strength to wanton∣nesse, &c.

2 He sheweth faith. For notwithstanding these many, and this foule great sinne, he beleeveth that God will be justified in his sayings, that is, declared just in his gracious promises of mercie.

The sinnes of the elect cannot outgrow the mercies of God; nor our offences make his truth faile. David is so full of this faith, that as he spendeth part of this Psalme in a deploration of his sinnes: so he bestoweth also part of it in supplications, whereby he declareth his faith.

VERSE 5. Behold, I was shapen in iniquitie: and in sinne did my mother conceive me.

4. HE recounteth his originall sinne, the cor∣rupt fountaine of all his impurities: he makes way to it with an Ecce, for now he is at the head of sinne.

That we were all in Adam in the day of his creation, needeth no proofe, for out of him was the woman created, and of them made one flesh by marriage, was all mankinde propagated. So that these first parents of our flesh did stand or fall to the benefit or losse of all their posteritie. But man stood but a while in honour, and by his fall he not onely corrupted his own person, but his nature; whereby there remained an infection of sinne to the pollution of the whole nature of mankinde. This the Apostle hath affirmed disertly. In A∣dam all dye, that is, all are subject to the law of mortality: and all are under the curse of the law for the second death. God concluded all under sinne, that is, both the infection of sinne, and the punishment thereof.

David speaketh here of his originall sinne in the pollu∣tion thereof, and confesseth that from that root of bitter∣nesse, this and all his other sinnes derived. Therefore he confesseth the beginning of it not onely at his shaping, and formation in the wombe, when God gave his body a com∣position in the wombe, and set every member and part of his body in the proper place, but he goeth higher to his first conception. In peccato fovit me: in sin she nourisht me: his

first warmth which put the first natural heat to the radicall moisture of which we are created. This appeares in the dif∣ference between the first man created and the first genera∣ted; for ••f Adam it is said: In the image of God made he him.* 1.62 But de primo generato, of the first begotten: for in the ac∣count of the Genealogie he reckoneth not Cain, who was gone from the presence of God: nor Abel who was by Cain murthered. But the Genealogie begins at Seth; of whom we reade. And Adam begat a sonne in his own* 1.63 likenesse, after his image, and called his name Seth. For Cain he needed not to say so, for the corruption of his foule heart shewed him borne of corrupt seed. But Seth was one of the holy Fathers of the Church, yet begotten in the image of Adam, now corrupt, and not in the image of God: as Adam was created. How could it be otherwise? for our first parents being defiled, who can bring a clean* 1.64 thing out of an unclean? Not one.

The Fathers with full consent referre that speech of Iob to our originall sinne, as Pineda upon that place recount∣eth and quoteth them.

I should not need to prove this point of originall sinne, having so cleare evidence for it, as my Text in hand: But that the Pelagians long ago denyed any such sinne, or natu∣rall corruption, affirming, Verba Pelagii: Ut sine virtut••, ita sine vitio procreamur, atque ante actionem propriae volun∣tatis id solum in homine est quod Deus condidit: The words of Pelagius. That as we are begotten without vertue, so without vice, and before the acting of our own wils, that onely is in man, which God made. Saint Augustine long ago took this heresie to ••ask, and learnedly confuted it. But of late, Ann. 1620. there was a Pamphlet stolne out in print, and vented from pocket to pocket by some Anabap∣tists at home, who yet refuse to be so called. In this the he∣resie of Pelagius is revived, and originall sinne denyed, and peremptorily it is affirmed, that no sinne is derived from our parents. We take, say they, from Adam vanity, cor∣ruption, and death. This vanity is onely a weaknesse and

impotencie in nature, to know and do the duties of the Law of God. But they deny it to be sinne. Their reason is. Adam was made of the earth: we were made of Adam: Adam was made of the earth onely, in respect of ••i•• body: for God first made the body, and then infused the soul in it. The body was free from sinne, the soul a spirituall sub∣stance infused by God was also free from sinne: so Adam was created without sinne. But we were no otherwise made of Adam, then Adam was made of the earth: and we were no more in Adam when he sinned, then Adam was in the earth before his creation.

First, according to the body, Adam had no com∣mandment given him, till he had understanding to embrace it, and will to receive or refuse it. Adam sinned not till he departed from the commandment. They con∣clude hence, that we receiving nothing but our flesh from Adam, cannot sinne, till we have understand∣ing to know what is commanded us: ergo, no originall sinne.

To all which we answer. That the flesh which Adam took from the earth, was pure; for so was the earth. But the flesh that we take from Adam is tainted with sinne. And true it is that no actuall sinne can be committed with∣out the Law. But we may be guilty of originall impuritie without prevarication of the Law.

Adam had onely the matter of his body from the earth, we derive more from Adam. For whereas as God brea∣thed into the body of Adam all at once the breath of lives: We live three lives. The life of plants in our vegetative: The life of bruits in our sensitive: The life of Angels in our rationall soul. Philosophers and Phisitians, and the learned Scholars of nature do resolve, that we traduce two of these lives from our parents: the third is immediately both crea∣ted and infused by God.

The proper seat of originall sinne is in the sensitive part of man, and that corrupteth our reason; and as it groweth faster then our rationall doth, so it over-groweth it, and

keepeth it down; untill our new birth doth cut it and keep it short, and the good Spirit of God give us strength to resist it, and to subdue it. This God himself hath in both Testaments fully detected in two holy Sacraments: first Circumcision. This was to be administred so soone as an infant was capable of it, even after the first criticall day, and that part of the body was chosen for this Sacrament, which might best shew our generation unclean: it was a Sacrament of purgation the impuritie of our naturall ge∣neration. In the new ••estament the Sacrament of Bap∣tisme was instituted to the same purpose.

And where our Anabaptists do charge us, that by our doctrine of originall sinne we bring upon infants a dan∣ger of eternall death, and thereby we revive that wicked Proverbe, The fathers have eaten fowre grapes, and the childrens teeth are set on edge. We regest this calumny upon them in just imputation. For when they confesse that we traduce from our parents vanity, corruption, and death: these are the punishments of sinne, and if we have no sinne of our own, it is our parents sinne, and so our teeth are on edge for their sowre grapes.

The doctrine of originall sinne was ever taught in the Church; and when Saint Augustine did meet with the Pelagian heresie denying it, he opposed it strongly: and be∣cause the adversary urged the faith and doctrine of certaine Hereticks denying originall sinne; S. Augustine produceth the constant contrary asseverations of the most orthodoxe Fathers of the Church in their own words. For he citeth, Ireneus, Ciprian, Reticius, Olimpus Hispa••. Hilar. Am∣brose, Innocentius, Gregor. Basil. Magnus, Chrysost. and Jerome: which is a full cloud of sacred witnesses of anti∣quity, beleeving and teaching the same doctrine. This up∣on the Text in hand Saint Augustine doth clearly avouch. Nunquid David de adulterio natus erat? quid est quod sie dicit, nisi quia trahitur iniquitas ab Adam? Nemo nas••itur nisi trahens poenam, trabens meritum poenae. Was David born in adultery? Why speaks he so, but because iniquity

is drawn from Adam. There is none born which draws not punishment drawing that which deserves punish∣ment. He urgeth the words of the Apostle, Corpus mor∣tuum est propter peccatum, propago sumus corporis mortui. The body is dead by reason of sinne. We are the off-spring of a dead body.

Julian the Pelagian did urge against originall sinne the honourable state of Matrimony. So Saint Augustine char∣geth him: Tu autem dicis nuptias sine dubio dam••ari, ab omni sit liberum obligatione peccati. But thou sayest, The condemning of marriage is no sinne. But marriage was ordained, and the blessing of propagation was given before the sinne of Adam. And marriage is honourable among all men, and the bed undefiled. The sinne of Adam did not discommand marriage, nor reverse the blessing of encrease. And Saint Augustine upon this Psalme doth answer. Opus hoc castum in conjuge non habet culpam: sed origo peccati trahit secum debitam poenam. Non enim maritus quia ma∣ritus mortalis non est: a••t aliunde nisi peccato mortalis est. Matrimoniall function is without fault, but originall sinne draws with it the punishment due to it. For the husband, as a husband brings not death, nor any way but by sinne.

God provided a remedy, the seed of the woman against sinne, and suffered humane infirmity to passe on, that he might shew mercie where he pleased. But you may de∣mand what any spirit of contradiction can alledge against Davids disert confession of his formation and conception in sinne?

Our Anabaptists answer, That it is a question, whether his confession here intend himself, or his mother. It was a poore shift to busie our thoughts about such a question: for why should David confesse any thing here concerning his mother? If any, why not both parents? This confession must have coherence, and correspondence with the for∣mer. I acknowledge my wickednesse: my sinne is ever before me. But what if it concerne him? Then thus: he confesseth and desireth God to consider whereof he was made, of

dust: weak flesh, unable to resist the tempter when the Law came unto him, through which weaknesse he was overcome.

This is that which we call originall sinne, this Carentis justitiae, wanting of righteousnesse; this impotencie to all good acts: this seed of corruption, which is the teeming and pregnant spawne of all sinnes. But they would have it; that as Christ because he had our flesh, and was made sinne, yet was no sinner: So David, though confessing him∣self conceived in sinne, was not by conception and birth a transgressour.

To which we answer.

• 1 That the comparison is blasphemous between Christ and David: for Christ was conceived by the holy Ghost: David in the ordinary way of flesh.
• 2 That we call not originall sinne transgression of the Law in origine: for that is the definition of actuall sinne.

For originall sinne is defined:

• 1 Est corruptio naturae à prima perfectione: It is the cor∣ruption of nature from the first perfection.
• 2 Est corruptio naturae hominis quae efficit ne vere obedia∣mus legi Dei, nec simus sine peccato: It is the corruption of humane nature, which makes us unable to obey Gods Law, that we cannot be without sinne.
• 3 Est ignorantia inmente, & concupiscentia in carne: It is ignorance in the minde, and concupiscence in the flesh.
• 4 But the fullest is this. It is an hereditarie corruption of nature which bringeth forth in us the works of the flesh, and proneth us to all evils, and thereby doth fasten upon us a guiltinesse, whereby we are in desert and danger of the wrath of God. And this is the sinne which David here confesseth, which began with him in his very conception.

But they alledge, that the words of David may have re∣ference not to himself, but to his mother. Then we must understand him thus: that David doth not confesse sinne as a fault, but as a punishment, and so it hath regard to curse: I will multiply the sorrows of thy conceptions. So

he onely meaneth his mothers punishment for the fall, and his weaknesse through the fall. That weaknesse we call originall sinne.

But why David in his repentance, should repent his mo∣thers punishment we cannot so well discerne: for true re∣pentance hath respect not to the punishment deserved, but to the sinne deserving it. Therefore these poore flashes, of humane wisedome which is carnall, sensuall, and diaboli∣call, cannot elude the evidence of truth, that David be∣wailing his sinne doth repaire to the root of it in his con∣ception, confessing the first seminarie of this weaknesse to begin there.

But our Anabaptists urge further, that if the matter of which David was made was tainted with sinne: Then was also the matter of which Christ was made tainted with sinne: for he was conceived in the wombe of a mo∣ther.

We reply, That he was conceived by the holy Ghost, and it was an holy thing, that was born in his mother: so the Angel saith to her.

They reply, that then Christ was not true man, for he was not born of the substance of his mother.

We answer, That Christ was born of the very substance of Mary, and that in his miraculous generation by the holy Ghost, the substance was not changed, but the qualitie of it.

For when David prayeth after for a new heart, he doth not desire to have the substance of his heart changed, but the qualitie thereof: that of a sinfull and unclean heart it may be made a pure and holy heart: a fit Temple for the holy Ghost to dwell in.

Thus, I hope, I have to any sober judgement cleared both our received doctrine of originall sinne, and the in∣terpretation of my Text against these old and new Pelagi∣ans, and so the confession of David standeth good; that beside his actuall transgressions of the Law, he standeth guilty before God of originall uncleannesse; from which

corrupt fountain all his streames of actuall iniquities do derive.

I will now fortifie this doctrine with plain demonstra∣tions of the truth from the Scripture.

1 Wherefore, as by one man sinne entred into the* 1.65 world, and death by sinne, and so death passed upon all men, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in whom all have sinned. Neverthelesse* 1.66 death reigned from Adam to Moses, even over them, that had not sinned after Adams transgression.

Saint Augustine understandeth this sinne to be, that ori∣ginall sinne that David here complaineth of: for Adams was actuall, and death reigneth not but where sinne reign∣eth. The same Apostle finding in his understanding en∣lightned, and in his zeale inflamed, and in his will rectified by the Spirit of God, good motions to serve God uprightly: yet those discouraged and ineffectualled in him often: he chargeth all this upon his corrupt nature, which he calleth Peccatum inhabitans: Sinne dwelling in him: Vers. 20.* 1.67 Lexmembrorum, the law of his members: Vers. 23. Corpus mortis: the body of death, Vers. 24. The flesh. Vers. 25. With my minde I serve the Law of God: with my flesh the law of sinne. This the Author to the Hebrews doth call* 1.68 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The sinne that doth so easily beset and inviron us.

For this, little Infants unborne and new borne are sub∣ject unto death, and to charge death without a charge of sinne would call the judge of all the world unjust. That there is originall sinne, and that David here complaineth of it, we have made it cleare.

Now observe that David in his repentance to make it full, doth apply all his sinnes to the multitude of Gods ten∣der compassions. For a full confession maketh way to a full absolution.

When Jeremiah advise thus to search and try our wayes* 1.69 first, and then to turn to the Lord: he intendeth that we must examine our hearts in this search to the bottome, and go so farre back in this inquisition as to the mother sinne,

the primitive and originall masse of corruption which em∣poysoneth our nature: which cancreth our manners, and in time gangreneth our whole conversation mortally, to the very dominion of sinne. David doth so, for here he looketh back so farre, as to his first conception, and diggeth so deep as the root of his sinne. For he chargeth all his transgressions upon this beginning of sinne, which indeed in all the children of Adam is not onely a naturall pollution defiling us, but it is a corrupt seed shooting out in time in∣to a blade, and bearing a full eare of actuall prevarications. Therefore no man knoweth his own heart, and let no man be so bold of his own strength, to promise resistance to such temptations as have corrupted others. It is the Apo∣stles good counsell. Brethren, if any man be overtaken in a* 1.70 fault, ye which are spirituall restore such a one in the spirit of meeknesse, considering thy self, lest thou also be tempted. In which words, The considering of thy self, is no other then the wise remembrance of thy originall corruption: for there is tinder in thee apt to take fire from a little spark. There is in Sathan both cunning and malice enough with his temptations to strike this fire.

The Apostle useth a fit word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, si an∣ticipetur, for sometimes we are by sensuall motives per∣swaded, and by semblance of good deceived, or by en∣tisements of pleasure or profit allured to evill.

When the Serpent, as with Eve, disputeth with us, and corrupteth our judgement, darkeneth our reason, blindeth, benummeth, or deadeth our conscience, and so we not one∣ly take, but gather and give the forbidden fruit.

Sometimes Sathan catcheth us by surprise, and with a sudden temptation, having all opportunities for sinne to friend, he overtaketh us, and embarketh us in some tres∣passe, before we have leasure to advise our selves. So was Troy taken at last by a cunning stratageme:

Vict••mque quamvis videat, Vix or edit sibi potuisse vinci.

She saw her self orecome by foes, Yet scarse beleeves she what she knows.

Thus was David here caught, he was at leasure, in peace, in glory, and power, at ease, his mind now quiet: his breasts full of milk, his bones of marrow, and walking on the leads of his house, his eye no sooner was fastened on the beauty, but his heart was fired with lust after Vriahs wife: he en∣quired of her, sent for her, defiled her, prevented, and sur∣prized with a sudden temptation. This he imputeth to his naturall corruption by his originall and birth sinne.

So some that have ever made conscience of an oath: yet upon a sudden passion sometimes rap out a fearfull oath to Gods great dishonour, and their foule offence.

So some that make conscience of giving, Suum cuique, to every one his own, yet upon an opportunitie offering them anothers goods upon faire termes of likely secrecie, have robbed a neighbour. I have upon like occasion given examples of this work of corrupt nature in the sonnes of* 1.71 men: in Hazael, who brought a present from Benhadad to Elisha, to demand whether his master should dye of that disease. The man of God looked Hazael so stedfastly in the face that Hazael was out of countenance: but the man of God wept. And when Hazael demanded why weepeth my Lord? He answered, Because I see the evill, that thou wilt do to the children of Israel: their strong holds wilt thou set on fire, and their yong men wilt thou destroy with the sword, and wilt dash their children, and wilt rip up their women with childe. And Hazael said: But wh••t,* 1.72 is thy servant a dogge, that he should do this great thing? Yet presently he returned to his master, brought him com∣fort of his recovery, and on the morrow, he took a thick cloth and dipt it in water, and spread it on his face, that he dyed. He reigned in his stead, and did like a dogge all that evill, &c.

When Christ said one of his twelve should betray him: Judas was one of them that demanded with the rest: Nun∣quid

ego Domine? Is it I, Lord? But a sudden temptation surprised him. Then entred Sathan into Judas Iscariot: And* 1.73 he went his way, and communed with the chiefe Priests and Captains, how he might betray him unto them. Most memorable is the example of Peter, whom Christ fore∣warned* 1.74 of his denyall of him. A thing so farre from Pe∣ters heart, that he took it ill to be so charged, he protested against it, and vowed to dye with him or for him, rather then he would deny him. Yet being in the high Priests Hall, when Christ was ill used there, for feare of his own skinne he denyed, and forswore him thrice. This body of sinne we do all alwayes beare about us, and therefore we passe the time of our so journing here with feare: for which of us may not be thus surprised? For there is no kinde of sinne which our heart abhorreth most, but we are in dan∣ger of it by reason of our naturall corruption: wherefore Christ taught us to pray: Et ne nos inducas in tentationem▪ And leade us not into temptation. Therefore, a wise man feareth and departeth from evill: but a foole rageth and is* 1.75 confident. Folly is rash, and goeth on inconsiderately, and trusteth to his own strength.

We live in perpetuall danger, by reason of this naturall corruption▪ for the Spirit hath his eclipse, and often upon our grieving him, leaveth us in our own wayes, that we may see our naturall impotencie to that which the Law requireth of us, and be so much the more warie how we walk in the way of that roaring Lyon, which goeth about continually seeking whom he may devoure. But here re∣maineth a great scruple: Was not David circumcised? and hath not that Sacrament according to the intention of Gods holy ordinance this proper effect to remove and purge originall sinne? And now in the time of the Gospell, is not Baptisme the laver of our new birth? doth it not wash away originall sinne? Why then doth David yet complaine of it? or why do we who are baptised stand daily yet in jeopardie of it?

To cleare this point, we resolve, that since the fall of

man, his infirmitie hath ever beene such, as all the meanes of grace ordained by God have fallen short of working their full and perfect effect upon us in this life: The word teacheth us; and yet so long as we live here, we know but in part: The word begetteth faith; yet so weak, and so im∣perfect is our faith, that Christ biddeth us to pray to God to encrease our faith. The word of the Gospell is the power of God to salvation: yet he doth magnifie his power in our weaknesse. Our hope is imperfect, for it is mingled with feare. Our joy is not complete: for we rejoyce in trembling. The Sacraments of Circumcision and Baptisme were ordained against originall sinne, yet for want not of efficacie in the gift, but of capacity in the receivers thereof▪ they fall short of the full effect here.

It is therefore farre from us to limit God by his ordinan∣ces, to binde him to passe his graces no way but by them. As farre is it from us to extend the force of his ordinance to that latitude, that which way so ever his outward ordi∣nance goeth, his grace must necessarily follow the same. We go in a middle way betweene these two extremes, affirming that according to the good pleasure of his will, so the Sacraments of our regeneration do work their effect more or lesse in his Church.

For my own judgement, I have beleeved and taught, that Baptisme doth so purge away original sinne, as it doth regenerate us. It worketh the same work at once, the killing of sinne, and the life of Christ in us. As we perceive our regeneration imperfect, so we must confesse our mor∣tification imperfect. Therefore after Baptisme there re∣maineth yet a ••ome of our originall sinne, because Christ hath not the intire possession of us. And yet there is a seed of grace, because Christ dwelleth in us. Both these seeds grow in us till the harvest. Yet as Jacob and Esau they strive in the same wombe: for the flesh lusteth; the spirit sigheth, and groaneth: the flesh striveth against the spirit, the spirit is contrary to the flesh. From the seed of the flesh which we call originall sinne, all our evill thoughts,

words, and works do proceed. From the seed of the spirit arise all good motions whereby we resist the flesh. And if any of Gods people be overtaken with offence, he is not straitway as a limbe cut off from the body, but as a bone out of joynt for the time. It is not a laxation from the bodie, but a laxation in the body. It is the Apostles word: you that are spirituall, restore such a one, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, put him in joynt againe. So we denie not the grace of Circumcision or Baptisme, we do not weaken the power of Gods ordi∣nance, but we allow it the efficacie of congruitie with the subject. For it filleth secundum capacitatem vasis, accord∣ing to the capability of the vessell; when God enlargeth our heart, we shall receive his gifts more fully.

You now see how much cause David had to complain of his originall sinne, as the seed remaining in him, from whence these great offences grow.

I conceive the proper use of this point to be this: To* 1.76 stirre us up by Davids example upon all occasions by our fallings into any sinne, to look back upon this root of sinne in us, that we may put the strength of our measure of grace to it, to grubbe it. It is such, as that if there remain but a threed of it in our ground, by the sent of water it will take in sap, and gather strength, and put forth, and grow up as a plant, as Job saith. Therefore we know our spirituall growth in grace by the withering of this old man, and the vegetation of the new man in us.

The Prophet here in the from of this confession setteth an Ecce, Behold, which may be directed two wayes.

1 For he may divert his speech from God to whom his addresse is, to the Church, and to his fellow-members of that body, as partners with him of the same nature, of the same infirmitie.

See whence these ••oule evils came, even from the sinne that came with me: Peccatum oriens: from the sinne that abideth in me, Peccatum habitans: from the sinne that en∣circleth me, Peccatum circumstans: from the sinne that de∣fileth me, Peccatum comm••culans. That every one of us

may look to that breeder, and keep it from teeming in us, or if lust do conceive, and bring forth sinne, then to take the little ones and dash them against the stones.

We do not enough study this point, we do not behold and see into it as we should, to look for no good out of this Nazareth, to confesse our weake and wicked beginnings of nature: to amend by culture and industry our barren soyle impregnant of any good fruits. To plough up the fal∣low grounds of our hearts with discipline and mortifica∣tion: to sowe them with the precious seed of the Word. Leaving them to the clouds of grace to raine upon them: and to the Sonne of righteousnes to shine on them. Eli••hs faith will open heaven for that raine. Joshuahs prayer will make that Sonne stand still.

2 Behold, to God, he may desire him to consider in his* 1.77 mercie, that this mother-sinne came with him: it was a cor∣ruption of his nature, before he had either appetite, or sense, or will to embrace it: yea that corrupted all these, and rea∣son it selfe, and the conscience that defiled all.

I deny not, but that it was sinne at first in the concepti∣on; but David doth not say, Formatus sum iniquus: or Conceptus iniquus: but, In iniquitate, I am not formed or conceived wicked, but in wickednesse. The matter that I was made of was unsound, and unholy: for David was not David, till his reasonable soul was infused; then was he sinfull.

So that I conceive this behold urged to God, to move compassion in him, that seeing he could not help it that he was so framed (and surely God is mercifull to that sinne in us) therefore David saith of him; Like as a father pittieth* 1.78 his children, so the Lord pittieth them that feare him. For he knoweth our frame, he remembreth that we are dust. Therefore this Ecce, behold, to God, doth move him to compassion of his most miserable condition in regard of the corruption and frailty of his frame and composition. But our fault is, that we do not husband our talent of Gods grace, and of Christs merits, to our amendment of nature,

and to the expurgation of our sinne. Yet for Infants that have no sinne, but that to answer for, in the ordinary way of Gods favour; I make no question of their salvation by Baptisme: for so the Apostle, Baptisme saveth us. Yet the want of the outward Sacrament which cannot be charged upon little Infants, doth not deprive them of the favour of God, because the covenant is not limited by the signe of it. The promise which is the soul and life of the Sacrament, is past to you and to your children.

The Church of Rome denyeth unbaptised infants a place in heaven, and they have built them a Limbus, an upper∣roome above hell, where they place them: but they cannot agree upon their estate there: Some of their learned de∣priving them of the fruition of heaven, but allowing them life everlasting without paine, and with some measure of happinesse. Others allow them an earthly paradise of na∣turall felicity for ever. Thomas, and others, that they are deprived of the sight of God, and have no poenam sensus, paine of sense, inward or outward. Driedo and others af∣firme, both poenam damni & sensus, paine of losse and sense. But Saint Augustine saith, he could never reade in Scrip∣ture of more then two places; heaven for the saved, and hell from that distanced very farre off, for the damned, Lo∣cum tertium non reperio, I finde no third place.

We confesse, that originall sinne without Christ is mor∣tall; but Christ became man, and was born of a Virgin, and became an Infant, for Infants, to preserve them from hell, and we beleeve charitably and comfortably of them, that he receiveth such to himself.

The conclusion of this point is, that seeing we are thus born filii ira, the children of wrath, we should make it the exercise of our whole life to strive against this naturall cor∣ruption, and to weaken the force of the flesh all we can, by mortifying the deeds thereof, and to grow daily in wise∣dome, and knowledge, and faith, and obedience, perfect, throughly perfect to all good works, making our election

and calling sure in our owne consciences, to the establi∣shing of our hearts, till we grow up to be perfect men in Christ Iesus, for if we mortifie the deedes of the flesh by the spirit, we shall live.

VERSE 6. Behold, thou desirest truth in the inward parts, and in the hidden part thou shalt make mee to know wise∣dome.

5. TO aggravate his owne digression, hee compareth himselfe in this state of transgression, with that condition which God exacteth of us, and which he will hereafter worke in him.

In which words we have,

• 1 Davids feare.
• 2 Davids faith.

1 Davids feare, He confesseth his transgressions and in∣iquities and sinnes, and would very faine be quit of them, because he findeth them so contrary to the holinesse and pure perfection of the divine nature: for David had lived in the open profession and practise of religion, he had esta∣blished both religion and Courts of Iustice in Ierusalem, yet secretly his corrupt heart had embraced a temptation to sinne, and he had effected it, whereby he had displeased God: for God is not pleased with an out-side and sem∣blance of religion, which may passe currant with men, who see no deeper than the shew; he is a searcher of hearts, and desireth not a seeming and shew, but truth, and that not

in a face of holinesse, in an outward profession, but in the inward parts.

2 Davids faith, that notwithstanding this his grievous declination from the wayes of God, yet God in his mercy will repaire him againe, and make him to know wisedome in his hidden part: that is, in his understanding and in his heart.

Thus we must understand this text, following our new translation, but former translations doe alter the sense, and change the matter of this verse. The vulgar Latine, the Spanish, the Italian, the French, the old English, the Ge∣neva reading: Junius, Pagnine, Calvine, and generally all the translations that I have read, and Comments: Saint Augustine, L••dolphus, Saint Ambrose, Saint Gregory, Cardinall Bellarmine, &c. doe all reade one way.

Thou hast made me to understand wisedome secretly.

Which doth also adde weight to the burthen of his sinne; for seeing God requireth truth in the inward parts, and had secretly informed him with wisedome, to know so much, and to direct him in the way of obedience; This maketh Davids sinne greater, who not onely transgressed Gods Commandement, but sinned against the knowledge and wisedome which God gave him, against it: onely Monta∣nus his interlineare readeth it in the future, whom our translators of the Kings Bible have followed: the originall doth beare it well, and I choose rather to see David in faith, then in feare, and therefore I embrace our reading: wherein David beleeves, that God will make him wiser hereafter,

1 Concerning his feare, he had cause to mistrust him∣selfe, when his conscience accused him of hypocrisie, for having maintained an outward expressure of religion, his heart proved false to God, and his eye walked in wrong waies, and misguided his heart.

God who looketh not onely upon our outward man, but upon the heart, soone found him out, and saw the ab∣hominations there, for he is searcher of hearts and reines.

There is not a better rule to manage either our conversati∣on, or our faith, or our repentance by, then this: to consi∣der what God requireth of us, and wherein he delighteth. Micah the Lords Prophet saith, He hath shewed thee O man* 1.79 what is good, and what the Lord doth require of thee: Hee is our Lord, and it is fit that we take notice of his will, and what he requireth; he will shew us nothing but good; the old way, the good way, that walking in it, we may finde rest for our soules He desireth our eares to his word: Let him that hath eares to heare, heare what the spirit spea∣keth, &c. He desireth the eyes of our body, that we keepe them from beholding vanity: that we li••t them up to the hils, unde auxilium, whence commeth our helpe. He re∣quireth the lifting up of our hands in prayer, the stretching out of our hands in almes, in good workes, in labour in our callings, in subvention and supportation of the weake, in taking up such as are fallen. He requireth our tongues in voce laudi••, in the voyce of thankesgiving; wee must make his praise to be heard. In prayers and supplications with strong cries. He requireth our feete to tread in his Courts, to stand in the gates of Ierusalem: and cave pedi, take heed to thy foot. He requireth our knee, for he hath sworne in holinesse, ••gressum est verbum, &c. the word is gone forth, Every knee shall bow to me.

O come let us worship, and fall downe, and kneele before the Lord: but all these are formes, which an hypocrite may put on, and personate and act, and who can say but he is religious and feareth God? This vernish and guilding may deceive men, and all is not gold that glisters: there∣fore to regulate our faith and manners, our best rule is to compose our selves not to the eye of man, but to the eye of God: for what need we feare the judgement of man?

With me it is a very small thing, that I should be judged of* 1.80 you, or of mans judgement. It was the praise of Noah, Thee onely have I found righteous before me. Righteousnesse be∣fore God, is that which in my Text is called truth in the inward parts, sineeritas cordis, purity of heart.

My sonne, give me thy heart: This is the difference be∣tweene* 1.81 true and false religion. In false religions it is enough to present the service of the outward man, the heart is not required. But true religion layeth the ground of devotion in the inward man, according to the first commandement of the Law, with all the heart, and soule, and then with all the strength. This Christ calleth, fac••re veritatem, to performe our service to God sincerely.

Those gods that cannot discerne the inward parts, nei∣ther can distinguish betweene sincerity and hypocrisie, may be easily put off with any formall service. But the eye that seeth profunda cordis, the depth of the heart, & search∣eth in abscondito, the hidden part, must not be dallied with. David could say, If I regard wickednesse in my heart, the Lord will not heare me.

Two things here arise doctrinall:

• 1 That God searcheth so deepe as our inward parts.
• 2 That he requireth sincere service from them.

1 O Gods search.

It were no matter for more then shew, if Gods search went no further then our outward man. I here were those* 1.82 that spoke him faire, and f••attered him with their mouthes, but their heart was not upright toward him, neither were they faithfull in his covenant; he detected them: for so hee put difference betweene the sacrifices of Caine and Abel, betweene the prayers of the Pharisee and the Publican.

This people honoureth me with their lippes, but their heart, &c. By Davids rule it must be so, he that formed the eye, should not he see? he that made the eare, should not hee heare? he that framed the heart, should not he search the heart? Such as our hearts are, such is our service, and so accepted.

2 He requireth in this heart, truth: for onely such hearts are like a field which the Lord hath blessed, they are onely the good ground for the seed of the word, who receive it into an honest and good heart.

There is not a more foolish sinne in the world, than that

of hypocrisie, for it serves our turnes onely with a shew of goodnesse. Which convinceth the conscience, as Chrysostome saith, Si bonum est bonum ad parere, melius est bonum esse: If i•• be good to seeme, much more to be good. It serveth our turn onely with men, such as daily are ta∣ken* 1.83 away from us, and we dye from amongst them, but God remaineth ever with us to behold all our waies. And when we goe hence, we remove to the judgement seate of God. So the benefit of hypocrisie is soone lost, the joy of hypocrites perisheth, but the guilt and punishment thereof abideth for ever.

The last reward of hypocrisie is deadly, for all the wic∣ked* 1.84 are threatned to have their portion with hypocrites. The phrase is varied thus, with the divell and his Angels.

There was a divination in use amongst the Romans, by opening of beasts▪ and looking upon their inwards. A∣ruspices, Soothsayers. God hath ever used that kinde of in∣spection, to distinguish seeming from being his servants. And therefore we knowing how patent our hearts and waies are to the all-seeing eyes of God, ought to purge our consciences from dead workes, to serve the living God. Our inwards are that Temple of the holy Ghost, there Christ standeth at the dore, and knocketh, and would faine come in to abide with us. Let not Gods house of praier be made spelunca latronum, a den of theeves.

We confesse that we have not in our selves either wise∣dome or goodnesse sufficient to plant truth within us, and to purge this temple. Christ must make the whip, and scourge out the defilers thereof. But seeing God delighteth in truth and sincerity, this I dare say, there is not a sinne to which our free-will may extend, and against which our owne naturall strength may serve us better then against hypocrisie. For though it be not in the power of my free∣will to embrace truth, yet I may choose whether I will be an hypocrite, I may appeare as I am. This maketh the sinne of hypocrisie so damnable, because I may eschew it if I wil. And knowing how contrary it is to the pure and holy

divine nature, how unworthy of GODS creature, how provoking to GOD; our sinne is the grea∣ter.

It is our wisedome to observe what God desireth, and to apply our selves wholy to the fulfilling thereof. Wee would have him deale so with us, and when we doe onely affect his favours in desire, before wee come to be petitio∣ners to him, He heareth the desires of the poore. Alas, what benefit is the truth of our inward parts to him? he desireth it for us, that we may be holy, and so we shall come to see the face of God: for without holinesse, no man shall see God. I have set God alwaies before me, saith David, that is the way of true holinesse. For comparing our selves with him, we shall see our owne impurity the better. Iob did so: I have heard of thee by the hearing of the eare, but now* 1.85 mine eye seeth thee; therefore I abhorre my selfe, and re∣pent in dust and ashes.

David now in the way of repentance taketh God into his sight, and considereth what hee requireth, and findeth his sinne so much the greater, by how much he hath failed of that which God desireth. If we come not to this of our selves, God sendeth his Prophets to us to tell us of it, and to put it home to us, as he did to his owne people. For ye dissembled in your hearts when you sent mee to Almighty* 1.86 God, saying, Pray for us unto the Lord our God, and ac∣cording to all that the Lord our God shall say, so declare unto us, and we will doe it. And now I have this day de∣clared it to you, but you have not obeyed the voyce of the Lord your God, nor any thing for the which the Lord hath sent me unto you. Now therefore know certainely that ye shall dye, &c. They bee great losers by it at last, for they live in feare of being detected and layd open, whereas he that liveth uprightly, walketh boldly: The righteous is bold as a Lyon. And they dye damnably, for when they are stript out of their borrowings, and appeare naked in the sight of Gods pure eyes, they have the reward of hypocrites. Yet they abuse this Text, who because God

desireth truth in the inward parts, care not how they out∣wardly carry themselves. Some such there have beene, who because Nicodemus came to Christ by night, and yet went in the common way of the Priests and Scribes in o∣pen conversation, have therefore resolved, that if they bee true to God, and his religion, in their inward parts, it is no matter though they joyne with all people where they come in outward duties of the religion of the place where they live.

Amongst the tenants of Gods holy Tabernacle, they are* 1.87 reckoned who speake truth in their hearts▪: here is truth, and as the heart is the feat of it, so the tongue voyceth it; here is but one truth in both, for there is a double confor∣mity required in speaking of truth.

1 Of the speech with the minde, to speake as we thinke.

2 Of the minde with the thing it selfe: that wee em∣brace truth in our minde, as the thing is. Saint Augustine saith, it is not Davids meaning that in corde loquamur ve∣ritatem, ore mendacium, in heart we speake truth, and lye with our mouthes. Therefore David calleth such as have this truth in their inward parts, such as walke uprightly; and the vertue here required of us is, integrity and sinceri∣ty. And it is an unfained desire in the servants of God, to approve themselves such as they seeme.

As this hath reference to God, it is free from hypocrisie; as to men, it is voyd of guile. This vertue is rewarded with grace and glory.

Regula signorum, the rule of signes.

• 1 The upright is sound in his conscience before God. The hypocrites care is, ut videatur, that he seeme.
• 2 The upright are most carefull of the Commandements of God: the hypocrite is more observant of the comman∣dements of men.
• 3 The sincere man loves religion for it selfe: the hypo∣crite for other ends.
• 4 The upright hateth sinne in himselfe, the hypocrite in others.
• ...

• 5 One makes conscience of all, the other but of some sinnes.
• 6 The upright love the best and most righteous, but de∣spise the wicked: the hypocrite despiseth, and hateth all that are better than he,
• 7 The care of the upright is for the greater duties of the law, but the hypocrite is for Mint and Cummin: Nullus in magnis, magnus in minimis, nothing in great things, great in nothing.
• 8 The upright is humble, the hypocrite proud: He that lifteth up himselfe, his soule is not upright in him.* 1.88
• 9 The upright is bold as a Lyon: the hypocrite flyeth, ne∣mine persequente, when no man followes.
• 10 The upright is never removed, he persevereth to the end, but the hypocrite is as the morning cloud, and as the morning dew, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his profession, for a time.* 1.89
• 11 The upright joyne duties of piety and charity, the hypocrite parteth them: shew of religion, none of charity, no truth in the inward parts.

2 Davids faith, And in the hidden part thou shalt make me to know wisedome.

• 1 Here is the way found to amend all, by knowing* 1.90 wisedome.
• 2 Here is the seate of this knowledge and wisedome, in the hidden part.
• 3 Here is Davids confidence, that God will make him know,

1 Know wisedome, sinne makes us fooles, for all sinne is folly, all sinners fooles. Take heed you walke circumspectly,* 1.91 not as fooles, but as wise. Can there be a greater folly then to leave the fountaine of living water, and to make our selves cisternes that hold no water? sinne is departing from God: it is an evill heart of unbeliefe that doth so. We have warning of it. Take heed brethren, lest there be in any of* 1.92 you an evill heart of unbeliefe, to depart from the living God: for God saith, If any man draw backe, my soule shall* 1.93

have no pleasure in him. Where are we then? yet are wee in the presence, and within the verge of the power of God, within the sight of his eye, within the reach of his right hand, and his right hand will soone finde out all his enemies. It is Davids saying, when he fled from the face and furie of his rebell sonne Absolon: if God thus say, I* 1.94 have no delight in thee, here am I, let him doe to me, as it seemeth good unto him: he must tarry by it, there is no sly∣ing from his hand. It is our folly then, by sinne to depart from him, who hath us alwaies in his sight and power.

2 It is our folly to sinne and offend him, to whom we must resort for all good things: For in him we live, move, and have our being, every good and perfect gift comes from him: of him we have our daily bread, he formed us in the wombe, he tooke us thence, on him wee depend from our mothers breast: and if by sinne we goe away from him, by repentance wee must returne to him with shame enough, as she did, who said, I will goe and returne to* 1.95 my first husband, for then it was better with me than now.

God knowes that our necessities will force us to him a∣gaine, and he mendeth our pace with his rod. I will goe* 1.96 and returne to my place, till they acknowledge their offence, and seeke my face: in their affliction they will seeke me early.

3 It is folly to sinne, and thereby to hazard the losse of those things which we affect most here, such as concerne our temporall welfare, for we hold the things of this world by no other ten••re, but of his good pleasure. To hazard the losse of grace here, and glory hereafter: for onely god∣linesse hath the promises of this life, and of that which is to come; the knowledge of wisedome doth helpe all: but that is not sapientia carnis, the wisedome of the flesh, or saeculi hujus, of this world, which is carnall, sensuall, and divel∣lish: this is foolishnesse with God, and befooleth us. It is wisedome to salvation, the wisedome of God, it growes not in us, it is infu••ed into us, and the Apostle calleth it wisedome from above: Hee describeth it by the effects

which it worketh in them that have it.

1 It is pure, for it maketh us so: the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and* 1.97 signifieth chast, to which Saint Paul alludeth: I have prepared you for an husband, to present you a chast Vir∣gin to Christ: Christ is our high Priest, and in the law it was ordained, that the high Priest should marry a Vir∣gin, not a widow or a divorced woman, or prophane, or* 1.98 an harlot: not a widow, because he could not have her first love, not a divorced woman, because she had forsaken her first love: not a prophane person, because she could not yeeld him holy love: not an harlot, from whom hee could neither expect first, honest or onely love; so that if we de∣sire to be espowsed to Christ, wee must be pure, able to yeeld him our first, our holy, our onely love: and the wisedome which is from above, worketh this effect▪

• 1 Puritatem scientiae the purity of science.
• 2 Conscientiae, the purity of conscience.

1 Scientiae, of science, or knowledge, against

• 1 Vanitie, which affecteth idle and unprofitable studies.
• 2 Selfe opinion, which advanceth heresie and schisme.
• 3 Curiositie, which doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and would know supra id quod scriptum est, above that which is written.

2 Conscientiae, of conscience. And herein I endeavour alwaies to have a cleare conscience before God, and to∣ward* 1.99 men. This wisedome will repaire such a delinquent as David is, and making him as he after desireth, whiter than snow. Saint Iames addeth other effects of wisedome: it is peaceable, gentle, easie to be intreated, full of mercy, and good fruits, without partiality, without hypocrisie. I content me with the first and last, for David having de∣filed his inward parts with sinne, hopes for remedy from this wisedome, to purge his conscience from dead workes: and having trespassed in hypocrisie, seeming outwardly re∣ligious, yet having so much inward unc••eannesse, he ho∣peth for remedy from this wisedome, to remove his hy∣pocrisie, and in stead thereof, to plant integrity and since∣rity in him.

To relieve man after his fall, Christ was sent, who was made to us of God, wisedome, and he is that wisedome which in Salomons Proverbs lifteth up her voyce, and offe∣reth to instruct all the fooles of the earth in knowledge to righteousnesse.

I doubt not, but the faith of David did here looke so farre as to this wisedome, the holy sonne of God: for hee saith, Thou shalt make me to know wisedome.

1 Thou shalt make me to know my Redeemer, whose wisedome shall both open me a way out of the danger I am now in, & shall direct me in a course of repentance of what is past, and amendment of life for the time to come. For this is life eternall, to know thee, and him thou hast sent. So we must understand David here, for non est aliud nomen, there is no other name, there is no other wisedome in the world that can recover us from the folly and frenzie of sinne, but Christ Iesus onely.

It is our way, when we have fallen by any transgression, to advise with this wisedome, and to rest therein: for hee that is our wisedome to shew us the right way, and to guide us in it, is also our righteousnesse whereby wee ap∣peare just in the sight of God, so that nothing can be laid to our charge: and he is also our sanctification, by which we are holy in our selves, and doe so appeare before men: he is also our redemption, whereby wee are cleared both from the guilt of sinne, and the deserved punishment ther∣of. So that in repentance we must looke unto this Iesus, the author and finisher of our faith. Know him, for hee must beare all our iniquities, and in his name onely must the horne of our salvation be exalted.

2 The seate of this wisedome, in the hidden part. Saint Augustine readeth this otherwise, occulta sapientiae tuae ma∣nifestasti mihi, thou hast shewne me the secrets of thy wise∣dome: and he hath a comfortable observation upon it. The secret of Gods wisedome is his secret purpose to shew mercy to such as truely repent. Great sinnes threaten great wrath, & many heavy judgmēts are menaced to notorious

offenders, yet God revealeth to them the secrets of his wisedome: when he letteth them know that he can make their crimsin and scarlet sinnes as white as wooll and snow. Vpon what hope else did Niniveh repent, hearing Gods peremptory judgement. Niniveh destruetur, Nini∣veh shall be destroyed: the time also limited, but GOD made manifest the secret of his wisedome to her. But I fol∣low our owne reading, and finde the seat of this wisedome prepared in the hidden part. David meaneth here the same place where he had hid his sin, and that is in prosundo cordis, in the depth of his heart. Saint Peter calleth this seate,* 1.100 The hid man of the heart. Here David hid the word of God, that he might not sinne against God. And when hee resigned this secret place to lust and uncleane desires, and banished this wisedome thence, he fell downe right. This is the place before mentioned, where God desireth truth in the inward parts. These are secret parts.

1. To the eye, and search of the world without us, for that cannot ransacke and romage the conscience. Some o∣vertures may be made thereof: we say, ex vultu virum, we know a man by his face, and vultus index animi, the face shewes the minde: trees be knowne by their fruits: our words, our workes, our gestures, our pennes, do give some testimony of the heart, our company also. But God hath reserved the inquisition and judicature of the heart, by spe∣ciall appropriation to his owne prerogative royall. Deepe is the heart of man, and no man can sound it.

2 This is called a secret part, in respect of our selves, for no man knoweth the depth of his owne heart, wherein there is closely couched, as you have heard, a seed of un∣righteousnesse, our remaine of originall sinne, which spaw∣neth and issueth many transgressions: yet there may be hid∣den there also a seed of grace, which may put forth in time and bring forth fruit to life.

2 Great examples of the secrecie of these parts to our selves.

1 In Iudas one of the holy College of the twelve, for

neither was he suspected by others, neither did he in him∣selfe discerne that seed of evill, which lay long concealed in his hidden and secret part, which after brought forth treason.

2 Another in Saint Paul, who living long a cruell ene∣my of the Church, when Christ was once revealed in him, he became both a vessell to carry pretious treasure into the Church, and a patient sufferer for that truth which before he had persecuted. Here is the hope of David, that he shall now obtaine wisedome of God in this secret of his heart. And this accomplisheth repentance, when we set our in∣ward parts to rights: for the corruption of these is the ge∣neration of all kindes of sinnes. Wisedome asketh this seat of us, My sonne give me thy heart, and if we keepe it for wisedome, it is fortified against all temptations.

The heart of man is the little Citie, and Sathan is the great king that besiegeth it, and buildeth bulwarkes a∣gainst it. wisedome is that poore man that saveth this City, and removeth, yea destroyeth the enemy of it. Wisedome when it doth no more but swimme in the fancy, and float in the braine, rather swelleth then fatteneth us: but when it possesseth the heart, which is the seat of affections, it then commandeth all; for then the eye, the eare, the tongue, the hand, be all set aworke, and all those parts which were before the weapons of unrighteousnesse to commit unrigh∣teousnesse, turne their service another way, to the worke of truth to please God.

It is the happinesse of Gods Saints to store this wisedome in this hold of the heart. This is that bonus thesaurus cordis, good treasure of the heart that Christ speakes of. And when Salomon saith, omni custodia custodicor tuum, keep thy heart diligently, he meaneth that we should freight it with this wisedome. For our adversary, besides his profest hostility wherin he proclaims open war against the Church of God, hath his secret insinuations by which he windeth himselfe into the hearts of men. So he entred into the heart of Iu∣das, and Saint Peter saith to Simon Magus, Thy heart is

not right in the sight of God. Sathan had beene secretly* 1.101 working upon his heart, into which he had infused some gall of bitternesse. Against this, Davids receipt was Ab∣sconds in corde sermonem tuum, ut non peccarem contra te, I have hid thy word in my heart, that I might not sinne a∣gainst thee. When he let that word goe, Sathan came in and sowed the seeds of lust. Intravit mors per fe••es••ras, Death came in at the windowes, he let it in by his eyes, for no sooner did his eye looke, but his heart did lust, and then all his parts proved instruments of sinne, and traitours to the spirit of God that was in him.

This setteth us a worke to furnish our secret part with wisedome, for so it will be a fortification against open warre, and a privy coat against a sudden stabbe of tempta∣tion. This wisedome, though thus secretly stored, cannot be concealed, but it will speake in the tongue, the language of Canaan, For ext of the abundance of the heart, the mouth speaketh. It will be seene in the face, for the wise doe set their faces toward Ierusalem, and you may see by their lookes, which way they are bound: all their workes and whole conversation will taste of it. The greatest hinde∣rance to good conversation, to good workes, and to re∣pentance of our evill waies, is the unsoundnesse and rot∣tennesse of our secret part: that is,

1 Vanity in our understanding, when wee busie our thoughts, and exercise our wits, either onely in the things which concerne this life, what we shall eat, what we shall drinke, where with we shall be cloathed, for which the heathens take care, who know no God to take that care for them: or when we spend our braines in impertinent disquisitions, studying genealogies, and intricating our thoughts in vaine questions, which are not worthy our study.

2 Our inward part is mortally diseassed by corruption of our will, when wee live in a perpetuall pursuit of our owne desires, and goe in the way that seemeth good in our owne eyes: for so the strength of sinne is the law, and the

more we are restrained, the more we strive both against the Commandement that biddeth, and forbiddeth, and a∣gainst the word of exhortation, that putteth the Comman∣dement upon the conscience.

And against those good motions of the spirit of God, and of his good Angels which continually labour to com∣pose us to obedience. The way to heale all this is by wise∣dome in this secret part, for that will teach,

1 For the world, there is no cause to care, for the Lord careth for us; and for impertinent studies, the word will shew us, unum necessarium, the one thing needfull, against the vanity of minde.

2 For our will, this wisedome will correct it, and teach it subjection to the will of God, whose will is our best friend, for by that we were chosen, created, redeemed, sa∣ved: fiat voluntas tua, thy will be done.

3 Davids faith, Thou wilt make me to know. The natu∣rall man doth not perceive the things of the spirit of God, neither can he. They that are born sinners, are born fooles, darkened in their understandings, and hardened in their hearts, the light that is in them is darkenesse, and there∣fore qu••nt•• tenebr••, how great darknesse / Therefore they must be made to know wisedome, and none but God can doe it, he teacheth man knowledge, and David beleeveth that he will doe it. Christ saith, All shall be taught of God,* 1.102 for he offereth himselfe a teacher to all. Wisedome cryeth in the streets, and uttereth her voyce in the high wayes, and calleth the simple and ignorant to her schoole to be taught. Wisedome hath many auditors, few proficients, many truants that come not to schoole, many dull and in∣docile, that learne little: but David beleeveth two things:

1 That God will teach him.

2 That he will make him know; our apprehensions are often more quicke to conceive wisedome, then either our memories to retaine it, or our affections to embrace it. We are never said truely to know wisedome, till wee know the want of it, the giver of it, the value of it, and the

right use of it. Seneca could teach his schollars, that the in∣quisition and posing of students in Philosophy, is Non quantum in philosophia, sed quantum in vita profecerint. Not what profit they have received in philosophy, but how much in their lives. The way of furnishing us with this wisedome, is,

1 By the Word working upon our understandings, for that giveth light to the simple.

2 By the spirit stirring up our spirits, and setting them aworke. If any man love God, he is taught of God. Da∣vid* 1.103 now repenting and returning to himselfe, hath faith in the goodnesse of God, that he will give him this wisedome to repaire him: which sheweth, that our wisedome may for a time be lost, for David had it before, and guided all his former waies with discretion, but being overtaken with this temptation, he committed folly; wisedome for a time departed from him; his understanding was darkened, his heart was hardened: sinne had possessed his inward and secret part, the hid man of the heart. So that he is now to learne wisedome againe, and so is cast much behind hand. And make him to know it in his hidden part. Great com∣fort here is given to the true penitent: for his sincere re∣pentance removeth both sinne and punishment, and quic∣keneth the graces of God in him, so that though he stum∣ble, he cannot fall; quia Dominus supponis manum, because the Lord putteth under his hand, his faith layeth hold up∣on that hand, and keeps him upright.

VERSE 7. Purge me with hysope, and I shall be cleane; wash mee, and I shall be whiter than snow.

3. HE returneth againe to supplications, and he hath many suits to God.

• 1 For his purgation from the pol∣lution of his sinne, Verse 7.
• 2 For comfort against his sinnes, and the punishment of them, Verse 8.
• 3 For pardon of them, Verse 9.
• 4 For newnesse of life, Verse 10.
• 5 For a constant course of the grace and favour of God, Verse 11. 12. 13.
• 6 For particular pardon of his last great sinne, Verse 14.
• 7 For ability to performe the service of Gods holy wor∣ship, Verse 15. 16. 17.

1 For purgation from sinne: hee doubleth his request here as in an important businesse, dearely concerning him: for,

• 1 He findeth himselfe so foule with his sinnes, as he nee∣deth washing and purging, and he needeth Gods washing.
• 2 To shew yet his pollution more, he presseth to bee washt with hysope.
• 3 To shew what innocency and purity he affecteth: he first desireth to be made cleane, he resumeth the suit, and expresseth his desires in full measure, he would be whiter than snow.

1 His importunity to be washt and purged, doth seeme to declare in him,

• 1 A Conscience sensible of his pollution, and weary of it.
• 2 A••ervency of spirit, breathing importunity with God in strong cryes and supplications to remove the annoyance of it.

1 A conscience throughly touched with sense and re∣morse of his sinne, for he hath beene earnest with God al∣ready in this Psalme before for this, and hath begd of God to blot out his iniquities that they might not remaine upon record against him: to wash him throughly, and cleanse him from his sinne: and now he reneweth and re-enfor∣ceth his petition to the same purpose. The reason I con∣ceive to be, because he hath now beene deepe in the con∣fession of his sinne, and in contemplation of the holinesse and purity of God, and of that integrity which he exacteth of us. For if our thoughts could be at lei••are to thinke ef∣fectually of these things, we should apply our desires more to the servcie of God, and to the declining of evill: wee should finde our sinnes sit blushing in our faces, and blee∣ding in our wounded consciences. The tendernesse of the heart would yearne at any offence done to him, from whom we receive so much good, and the terrour of his power, who is able to doe us so much hurt: and the shame of requiting him unthankfully, who hath declared so much patience in our aberrations, would worke upon us to love and feare, and seeke him with all our hearts.

Now we may see in David an holy wearinesse of his e∣vill wayes, we may feele sinne a burthen oppressing him, we may see it a pollution annoying him, no rest in his bones, because of his sinne. Wee may also discerne some present effect of that wisedome which God had taught him, which beginneth at the feare of God, to eschew evill and doe good.

2 Note the fervency of his spirit in this importunity of his strong supplications. He that feeleth want of any thing good for him, will not be said nay. The unjust Iudge that feareth neither God nor man, shall have no rest till he doe his poore petitioner justice.

The Disciples cannot still nor drive away the poore wo∣man that petitioneth Christ for her distressed daughter. The diseased of all sorts did pursue Christ for remedy. The paralitique is let downe through the roofe of the house to be presented to Christ.

This teacheth us fervency in prayer, for the fervent pray∣er of the just prevaileth with God. It is the Apostles pre∣cept, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: therefore he must be washt and* 1.104 purged till he may be cleane, and he must be of Gods wa∣shing: for who else can finde out all the secret conveiances of sinne? who but he can sound the heart and search it to the bottome? none but he can purge this temple of our bo∣dies, and whip out the defilers of it, and make a denne of theeves an house of prayer againe.

2 Yet more, to shew his pollution, he desireth to bee washt with hysope, wherein he hath respect to the ceremo∣niall* 1.105 purgation used in the Law for the cleansing of a Le∣per. Sinne is a leprosie, and as the leprosie was purged with hysope dipt in bloud, so must sinne bee purged with the sprinckling of bloud. But the first mention that I reade of the use of hysope, doth interpret this suit of David best: for in the institution of the Passeover in the land of Egypt, they were commanded to kill a Lambe, and it is said, And ye shall take a bunch of hysope, and dip it in a bason* 1.106 in the bloud, and ye shall strike on the upper dore post, and on the two side posts, with the bloud that is in the bason. This sprinckling of bloud with a bunch of hysope, was a type of the bloud of the Lambe without spot, Christ Iesus, used for,

1 Purgation, to remove the pollution of sinne.

2 For propitiation, to remove the punishment of sinne, to keepe the destroying Angell from our houses, and to e∣stablish* 1.107 safety there against all euill. Saint Peter directeth his Epistle to the Elect, according to the foreknowledge of God the Father, through sanctification of the spirit, and sprinckling of the bloud of Iesus Christ: for, if the bloud of* 1.108 Bulles and Goates, and the ashes of an heifer sprinkling the

uncleane, sanctifieth to the purifying of the flesh. How much more shall the bloud of Christ, who through the e∣ternall spirit offered himselfe to God without spot, Purge your conscience from dead works to serve the living God: so that we may say of David in this Petition, that hee is now come, To Jesus the mediatour of the new Covenant, and* 1.109 to the bloud of sprinkling, that speaketh better things then that of Abel.

Saint Augustine and Saint Gregory doe referre this Peti∣tion to the humility of Christ in his passion, whereby wee are purged. Surely Dauid had respect onely to the bloud of Christ for his purification from sinne: for all the lotions and purgings of the old law did looke that way, and were representations and types of that full purgation which was to be accomplished by the bloud of Iesus Christ: for though temporava iatasunt, the times are changed, yet fides una, faith is one and the same. But give me leave to search some∣what deeper into this mystery, for Davids last confession was of his originall sinne. And this Petition following it so close, calleth to my remembrance a Law of purgation of uncleannesse mentioned, with hysope dipt in water to sprinckle the tent, the vessels and the persons of such as* 1.110 were uncleane: which I conceive to be a type of our Chri∣stian Baptisme, which Christ instituted as a remedy against originall sinne, and which the Apostle calleth the Laver of our new birth.

Cardinall Bellarmine was before me in this meditation: Aperit unum ex occultis mysteriis divine sapienti••, quòd vi∣delicet, tempore novi testamenti aspergendi essent homines a∣qua munda in Baptisme. He opens one of the hidden myste∣ries of divine wisedome, that in the time of the new Testa∣ment men were to be sprinckled with pure water in Bap∣tisme. Both wayes the bloud of Christ is the liquor of our purification: and David so many yeares before the fulnesse of time, in which he came actually to performe the worke of our redemption by the saerifice of his bloud, did by faith apprehend both this remedy and the full effect of it: for it

was ever the way of our cleannesse since the fall of Adam, and therefore Christ is called agnus occisus ab origine mun∣di, the Lamb slaine from the beginning of the world. The grace of the holy Ghost inwardly purging the conscience from sinne, by the application of the bloud of Christ was not perceptible by the sense and reason of man. Therefore it pleased God in the law to relieve their weakenesse with externall types, figures, and representations, & Sacraments of strong signification, to make these things more demon∣strable. The body of these is Christ, and it is his onely bloud by which we are washed from all sinne both originall and actuall.

A Sacrament of that purgation wee have in Baptisme, which we receive once for all our life, though it bee not barely the externall act that cleanseth us, but the answer of a good conscience to God. To this is added another Sa∣crament of nutrition, by which we are invited to a spiritu∣all feast of the body and bloud of Christ. To which our preparation must be a putting on of holinesse. But as Ieho∣shus the high Priest was first stripped out of his filthy rai∣ment, and then had cleane cloathes put on: So must wee lay aside the old man, corrupt with the deceiveable lusts of the flesh, before we can be renewed in the spirit of our minde, and put on the new man in righteousnesse and ho∣linesse. I herefore for our better preparation to this Sacra∣ment of the body and bloud of Christ, let me commend to you the holy example of David. Let us beginne at a search and survey of our hearts for sinne, even so deepe as our birth-sinne, and originall uncleannesse. Let us compare what we are in our inward parts, with that which God de∣sireth, and the folly that possesseth us with the wisedome which God will give us, if we aske it of him: then shall we see what favour God hath done us in his holy Sacrament, to offer us the benefit of his passion, and the sprinkling of his bloud, to keepe the destroying Angell from our houses. This full example tendreth us all the ingredients in an holy preparation for Gods Table.

• 1 Knowledge both of our disease and the remedy of it.
• 2 Repentance of our sinnes, as being sensible of the burthen, and wearie of the annoyance of them.
• 3 Faith depending upon God both for his tender mer∣cies to pardon them, and for his holy wisedome to pre∣vent our relapsing after repentance into them.
• 4 Charity to our brethren, for David after promiseth to teach sinners, and to direct them in good waies. God can wash without hysope, he can teach without the word, he can cleanse without Baptisine, he can nourish without the Lords Supper. But having ordained outward types and signes, and Sacraments, and meanes for our purgation, and nutrition: David teacheth us hereto,
• 5 To adde prayer to God, not onely for the spirituall grace, but for the outward meanes also. Teach me by thy word, wash me with thine hysope, feed me with thy Sup∣per. So ought we to pray with David, for the power of grace in the outward ordinance of God. And that is the way to sanctifie our selves both to the Word and to the Sacrament.

There is nothing that doth more ineffectuate this bles∣sed Sacrament of the body and bloud of Christ to the re∣ceivers thereof, then their uncleannesse, for Pearles are not to be cast unto Swine. And we must wash our hands in in∣nocency, before we compasse his altar. Those corruptions which are within us in our heart, are they that doe defile us; for out of the heart proceed murthers, adulteries, drunken∣nesse, strife, and envying, and these things pollute us. These aske a great deale of hysope to sprinckle us with bloud, to drench and steepe us in, to fetch out the deep steines which they have made in our consciences. These removed, or our endeavour done to remove them, wee may eate of this bread and drinke of this wine that he hath prepared.

3 In resumption of this Petition, we still see how weary David is of his filthinesse, how ambitious of a purificati∣on. For being yet in the stench and deformity, and foule∣nesse of his sinnes, he beleeveth that if he might be of Gods

washing, he should be whiter than snow. Saint Paul bid∣dethus desire the best gifts.

In things concerning this life, wee have no warrant to desire above a competency. Agur the wise sonne of Iakeh, hath left us his prayer, and it is part of our Canonicall Scrip∣ture, Give me not riches, give me not poverty, feed mee with food convenient for me. Christ hath limited our pray∣er for daily bread, that is, the necessaries of this life. The Apostle biddeth, if we have food and raiment, to be ther∣with content: but in the spirituall and eternall favours of God, a greedinesse, an ambition, a covetousnes for the most and best, & highest of them, doth best of all. Blessed are they that hunger and thirst after righteousnesse. There be de∣grees and measures of spirituall graces, there be divers quantities of them. As in the dye of sinne, some are crim∣sin, some scarlet, so in the wash of repentance, some attain to the whitenesse of wooll, some of snow. As David in the judging of himselfe, findeth none so uncleane as he is; so in his desire of purging, he affecteth the whitest innocen∣cy. They that have truely tasted the heavenly gift of holi∣nesse here, and the joyes of the life to come, desire the ut∣termost of both, and we cannot overdoe in coverousnesse of the one, or ambition of the other.

But how doth David promise himselfe this whitenesse* 1.111 above snow?

Saint Augustine answereth, that this innocency is but* 1.112 begun here, it commeth not to any perfection in this life, but his faith apprehendeth the complement of it hereafter.

2 We may conceive in these sicuts, these comparisons,* 1.113 the fullest measure of innocency, that wee are capable of here and hereafter.

3 Or we may comfort our selves in dignatione divina,* 1.114 in Gods approvement, in whose gratious acceptation wee appeare so white, because he accepteth us, who calleth things that are not, as if they were.

Or we may extend it to the full effect of the bloud of* 1.115 Christ, which maketh a perfect work of our purification.

VERSE 8. Make mee to heare joy and gladnesse, that the bones which thou hast broken may rejoyce.

2. HE prayeth for comfort against the terror of his conscience, for his sin: wherein,

• 1 We have his griefe, his bones broken.
• 2 His suit, fac me andire, &c. Make me to heare.

1 In his griefe consider,

• 1 The affliction it selfe, bones broken.
• 2 The author hereof, Thou.

2 In his Petition, observe,

• 1 Where he seeketh remedy, of God.
• 2 In what way, by prayer.
• 3 What is his suit, to heare joy, &c.
• 4 What effect, ut ossa gaudeant, that the bones may re∣joyce.

• 1 His griefe therein.
• 2 Of his affliction, ossa confracta, the bones broken.

This is a figurative speech, whereby extreame affliction is often in Scripture expressed. Sathan to God, of Job, Touch his bone and his flesh, and he will curse thee to thy* 1.116 face. It was Iobs complaint, My bones were pierced in me in the night season. David useth often to complaine of his* 1.117 bones, as, there is no rest in my bones, because of my sinne: his meaning is, that the vexation of his conscience for his* 1.118 sinne, is as painefull to him as the breaking of his bones.

How are we deceived in the temptation to sinne, in the

pleasute of sinne, when we drinke it downe like water, and hide it under our tongue? if ever wee come to repen∣tance of it, it will be bitternesse in the latter end: it will not be a luxation of our bones, putting them out of joynt, but a breaking: literally this must not be understood of the breaking of bones, neither the contrary spoken also by David. Many are the afflictions of the righteous, but the* 1.119 Lord delivereth him our of them all. He keepeth all his bones, so that not one of them is broken; for wee know that not onely alive, but dead, the bones of the Lords ser∣vants have beene violated: their dead bones lye scattered like chippes of wood at the mouth of the grave. By bones, the strength of the body, the inward strength and vigour of the soule is meant. And the conscience of sinne, and the terrour of judgement doth breake the heart of a true peni∣tent, so long as he beholdeth his sinne deserving his death, his judge ready to pronounce the sentence of it, hell open to receive him for it, and the evill Angels Gods executio∣ners at hand to hurry him to it. Here is extremity of an∣guish, even anima doloris dolor animae, the soule of sorrow, the sorrow of the soule, enough to make a man goe wee∣ping all the day long. I beseech you lay this example to heart: David that walked with an upright heart, and the holy Ghost hath testified him unblameable, save onely in this matter of Vriah the Hittite.

Yet see how he afflicteth himselfe for all his other trans∣gressions which were not laid to his charge, his consci∣ence forgiveth him nothing. No question but David had many infirmities, and many other aberrations, some upon record, yet they were all by his repentance and the favour of God past over, yet they upbrayd him now all of them, come upon him like a breach of waters with so fierce ir∣ruption, and so deluging inundation, that they steepe him in deepe waters, and cover him all over with affliction.

The reason is, as in sinne, the fault, he that breaketh the least Commandement, and repaireth not himselfe by re∣pentance, is guilty of the whole law; so in transgressions,

he that repenteth of all the sinnes he hath done, and hath his pardon under seale, by the next offence is lyable to all the evidence againe of his former sinnes, he cancelleth and forfeiteth his pardon, for pardon ever bindeth to good be∣haviour. This breakes the bones of David, to have all this weight upon him,

2 The author of this, Thou hast broken. God in favour to his children, doth afflict them for sinne, and the very phrase of breaking his bones, though it expresse extremity of misery and paine, yet it hath hope in it: for broken bones by acunning hand may be set againe, and returne to their former use and strength, so that a conscience distrest for sinnes, is not out of hope: yet upon that hope no wise man will adventure upon sinne, saying: though I am wounded, yet I may be healed againe, though I am broken, I may be repaired: for let him consider;

1 Who breakes his bones, Thou, he that made us our bones, and put them in their severall places, and tyed them together with ligaments, and covered them with flesh, he that keepeth all our bones from breaking: it must be a great matter that must move him to breake the bones of any of us. The God of all consolation that com∣forteth us in all our distresses, when he commeth to distresse us, this makes affliction weigh heavy.

It was Iobs vexation, The arrowes of the Almighty are* 1.120 within me, the poyson whereof drinketh up my spirit: the terrors of God doe set themselves in array against mee. He will not suffer me to take my breath, but filleth mee* 1.121 with bitternesse. What greater sorrow can be, then to have God in opposition?

2 The paine of the affliction exprest so feelingly in the breaking of bones, which as is said, is the anguish of the soule for sinne, and feare of the consuming fire of Gods wrath, and the tempest as Iob cals it, of anger.

3. The paine of setting these bones againe: for though bones dislocate, may be put in joynt, and though bones broken may be set againe, yet this is not done without

paine and great extremity to the Patient. Repentance set∣teth all our broken pained bones, it recovereth the soule from the anguish thereof; but hee that once feeleth the smart of a true repentance, will say, the pleasures of sinne which are but for a season, are as hard a bargaine as ever he made, and as deare bought: they cost teares, which are, san∣guis vulner aticordis, the bloud of a wounded heart: they cost sighes and grones which cannot be exprest: they cost watching, fasting, taming of the body to bring it in sub∣jection, even to the crucifying of the flesh, with the lusts thereof. Therefore let no man adventure his bones in hope of setting them againe.

But how did God breake the bones of David here?

1 Outwardly by his word sent in the ministerie of Na∣than* 1.122 the Prophet, for the word and voyce of God is a two edged sword. This was all the strength by which Je∣remie was sent forth by God on that great businesse: o∣ver nations, and over kingdomes, to root out, to pull downe, and to destroy, and to throw downe. Behold I* 1.123 have put my words in thy mouth. This is the sword of the spirit, and though our doctrine drop as the raine, gently and easily, if we drinke it in, and become fruitfull by it: yet when our sinnes doe overgrow, we shall finde it a sharpe Conlter to rend the fallow grounds of our hearts: we shall finde it a rod of iron to breake our soules in pieces, and this word runneth very swiftly: it is gladius versatilis, a sword that turneth every way.

2 But it is a dead letter, and draweth no bloud, till it come to the conscience: for so long as it beateth the eare and ayre onely, and worketh no further than the under∣standing, there is no great cumber with it: as wee see in those who daily heare their swearing and drunkennesse re∣proved in the house of God, and threatned with losse and deprivation of the kingdome of God, it worketh not upon them, but when Nathan comes home to their conscien∣ces, tu es homo, thou art the man, God hath sent mee to thee to charge thee with this sinne, and to tell thee hee is

angry, and is whetting his sword to cut thee off for it; this breaketh and shattereth the bones, and though our publike ministery doe not descend to such particulars as tu es homo, thou art the man, and our private reproofes are subject to ill constructiou, yet a plaine dealing death bed will roare it in our eares of our inward man. Tu es homo, thou art the man, thou hast lived a blasphemer of the name of God, a glutton, a drunkard, &c. This fils the soules of many dying persons with so much bitternesse, that when the sorrowes of death are upon them, and the judgement of their whole life in sight, the conscience of their sinnes doth make their soules much sicker then their bodies. One of these in this distresse can tell you, whether this be not a breaking of their bones. Let the Word therefore work up∣on us, and let every hearer, when he heareth his sinne re∣proved, take the reproofe to him, and prevent an accusati∣on, tu es homo, thou art the man; with a confession, Me, me, ad sum qui feci, I, I have done it. So breaking our bones with remorse and contrition, wee shall save them from his breaking, we shall reserve them to his healing and binding up. I conclude this point in the words of our Savi∣our:* 1.124 He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day.

2 Davids suit, wherein,

1 Where he seeketh remedy, it is from God: the hand that ••••oke his bones, can set them againe, no other hand can doe it. Come, let us returne to the Lord, for he hath torn,* 1.125 and he will heale us, he hath smitten, and he will binde us up. David knoweth that God hath a multitude of tender compassions, he layd that foundation of his faith, repen∣tance and prayer, Verse 2. Whom have I in heaven but* 1.126 thee? there is none upon earth that I desire besides thee. My flesh and my heart faileth, but God is the strength of my heart, and my portion for ever. David had good friends in heaven, Abraham the father of the faithfull, Isaac the seed promised. Iacob that wrastled with God, and prevai∣led:

yet he seeketh to none of these, and I never read in ei∣ther Testament of any one that had any suit to Abraham, but the rich man in hell. To countenance the use of invoca∣tion of Saints, yet that hath no life in it to encourage any such mediation. All the booke of God through the addresse of prayers, hath beene onely to God, and he hath revealed so open a way of accesse to him, that wee need not goe so farre about: for David saith, He also will heare their pray∣ers, and will helpe them. David was put to it to try all the wayes of comfort, and hee used no other invocation. The sorrowes of death compassed me, the paines of hell gate* 1.127 hold upon me, I found trouble and sorrow: then called I upon the name of the Lord: O Lord I beseech thee, deliver my soule. God maketh this good use of our sinnes to bring us to him, and sinne never undoeth us, till it driveth us away from God to seeke help elsewhere. You see what good suc∣cesse the richman had with Abraham, he could not get a drop of cold water: he was sent to Moses and the Pro∣phets for his brethren. They sought no helpe any where, but immediately in God: he hath healing under his wings: wings are the emblemes of speed, he is swift to heare our complaints, to heale our sores: He healeth all our infirmi∣ties, and forgiveth us all our sinnes.

2 How he seeketh remedy, by prayer; he doth not come pharisaically to God, to justifie himselfe by his former con∣scionable living: he doth not ••lledge how he hath walked,* 1.128 and done that which is right in the eyes of the Lord, and turned not aside from any thing that he commanded him, all the daies of his life, save onely in this thing. All our for∣mer* 1.129 holinesse will not beare us out in any one sinne, but when we fall, we cause all his righteousnesse that he hath done, shall not be mentioned: in his trespasse that he hath trespassed, and in the sinne that he hath sinned, in them shal he dye, rather our sinne is aggravated thereby; therefore the way of prayer is the way of remedy. Let us seeke the face and favour of God so, by confession, deprecation, and supplication. The fountaine is deepe, but we have where∣with

to draw up the waters thereof: our prayer is a bucket that will not come up empty. The Apostle biddeth, semper orate, pray alwayes: Christ biddeth, aske, seeke, knocke. This the Prophet calleth, buying without money, when we have all good things for asking. The Church of Rome hath not a worse barre to keepe her children from God, and other men from their communion, then by teaching them to say prayers in a strange tongue, for all such petiti∣oners have their answer, nescitis quid petatis, ye know not what ye aske: our understanding, our affections, our faith, our hope, all must be exercised in our prayers.

3 What is his suit? Make me to heare joy and gladnesse.* 1.130

We may demand why David doth desire this now, see∣ing he had no sooner confest his sinne, but Nathan pro∣nounced his absolution, he heard joy in his pardon, he heard gladnesse in the remedy of his punishment: non morieris, thou shalt not dye.

1 David had heard this comfort from Nathan, yet hee* 1.131 desireth further assurance of it from the spirit of God: for in so sudden joyes we are not our owne men, so are wee transported with the gladnesse thereof. When thou broughtest againe the captivity of Sion, we were like to them that dreame. Our foule sinnes doe make us feare that it is too good to be true.

2 He desireth more of this comfort, more joy, and more gladnesse. The joy of sinne, and delight of sense, doth much hinder repentance: the joy of the holy Ghost, doth crown repentance.

3 David openeth himselfe in his phrase of Petition, he doth not say, give me joy and gladnesse, but, make me heare, for the vessell of his heart was not yet capable of the joy that was now tendred to him, griefe and anguish had filled it, he prayeth therefore for capacity to receive this gladnesse.

Five notes grow upon this point.

• 1 When he had heard already, he desireth to heare more▪ they that have once tasted of this joy, are never satisfied, but cry alwaies, give, give, till they come to the fulnesse and fatnesse of Gods house.
• ...

• 2 See what a distressed man a sinner is: Enosh▪ he is •••• fraid he shall never have joy enough, •••••• 〈◊〉〈◊〉 prayeth here for double joy, joy and gladnesse; joy in his pardon of sin, gladnesse in his favour.
• 3 See how long the conscience of a sinner is tost like to the sea after the winde is laid.
• 4 Observe how he would have his joy come to him: ex auditu fac me audire, by hearing, make me to heare: for, ex auditu fides, faith comes by hearing: he lost his joy by harkening to the voyce of the Serpent.
• 5 It will not come so except God make him heare, fac me a••dire, make me to heare: he must say ephata, to our eare, that we may not onely receive the sound of comfort in our eare, but sound comfort in our heart. If the foure windes should breath nothing but joy and gladnesse, and all the Prophets and Angel•• of God should like Ababs Pro∣phets prophecie good to us: unlesse God by his spirit did suggest to our spirits this joy, wee were still in evill taking, for till our spirit witnesse with Gods spirit, wee have no joy. He desireth assurance in his faith.

4 The effect, ut ossa exultent, that the bones may re∣joyce: David had sensuall joy, he had the full desire of his heart, yet that proved the breaking of his bones, and the wounding of his conscience: his faith is, that God will heale all with his saving grace. There is no such joy here below, as the forgivenesse of our sinnes: and the Ministers of the Gospell in no part of their Ministery, doe bring fuller tidings of peace then in absolution of penitents. O quàm speciosi pedes, &c. O how beautifull are the feet, &c. The wicked man hath none of this peace. Blessed is hee whose unrighteousnesse is forgiven, &c. Let the children of peace comfort themselves, all their teares are botteled, all their sighes and grones numbred, all their bones set and healed, the storme of Gods threatnings, the tempest of the consci∣ence calmed. But none but God can doe this.

VERSE 9. Hide thy face from my sinnes, and blot out all mine iniquities.

3. HE sueth for pardon, he doubleth his re∣quest, and varieth the phrase: still im∣portunate with God.

1 He desireth that God in mercy would not see his sinnes, but hide his face; as Sem and Japhet looked ano∣ther way when they came to cover their fathers naked∣nesse: which phrase of hiding the face of God, cannot bee literally understood: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hee speaketh af∣ter the manner of men, for men hide their faces from that which they would not see. But the face of God cannot be hid, and it is impossible to conceale our sinnes from him; impossible for him to put our sinnes out of his sight: his eye seeth all things, yet David in this phrase doth shew, that desiring to be washt and purged, hee would have his sinnes now forgotten, and no more laid to his charge: for as Saint Augustine saith, Vnde se Deus non avertit, advertit: si advertit, animadvertit, From whom God turnes not away, he turnes unto; if he turne unto, he observes: he would have God looke upon him still, but not upon his sinnes, for that is his suit; ne averte faciem t••am •••• me, turne not thy face away from me. God is said then to hide his face from sinnes, when hee pardoneth them, and that is Davids suit.

1 I observe here that the face of God, and our sinnes are* 1.132 incompatible: his face is all holinesse, and it cannot endure to behold sinne, for his soule loatheth it. Our sinnes are all

workes of darkenesse, and cannot endure the light of his face. We are very carefull to keepe our grosse sinnes out of the sight of men, whose power extendeth no further then our goods, our reputation, or our life here. Christ saith, Feare not them that kill the body, and can doe no more, feare his face who hath power of soule and body to cast them both into hell.

The face of God is fearefull to a sinner: for God threat∣neth the disobedient to his Commandements, I will set my* 1.133 face against you: then followeth, yee shall be slaine before your enemies, Qui ode••unt vos regnabunt super vos, fugie∣tis nemine persequente, they that hate you, shall raigne o∣ver you; ye shall flye, no man pursuing you. How dare we tempt that face, and provoke it against us! nothing is hid from the light of it, and there is no suggestion more foo∣lish, or that declareth us more shallow and simple then Dominus non videbit, the Lord shall not see. Wee are sure that all our sinnes are seene, numbred, recorded before his face.

2 This phrase to my understanding importeth, that as* 1.134 David before prayed to be washt, purged and cleansed from his sinnes, that they might no more annoy him: so he desireth God to turne his face from them, that they may no more offend him. For a true penitent is more grieved at his offence given to God, than at the shame, or feare, or paine, that sinne putteth him to: therefore Averte fa∣ciem tuam, turne thy face away, amounteth to a request, that God would no more take offence at his sinnes.

3 The phrase importeth an absolute and full pardon de∣sired:* 1.135 for so long as there is any sinne, the face of God must be against it: but when he desireth, averte faciem, turne a∣way thy face: he desireth a remove of his sinne, which cannot be cleare from his countenance any way, but by his gratious pardon: for Gods pardon doth extinguish all ini∣quities, so it is equivalent to our petition, Dimitte debita nostra, Forgiveus our trespasses.

2 He resumeth the same Petition, and re-enforceth his

suit for Gods pardon in a phrase before used, verse 1. Blot out mine iniquities: which hath reference to the two bookes, one of our conscience, the other of Gods remem∣brance, in which all our sinnes are recorded, ut antè, as be∣fore. Onely here he addeth a request for pardon of all his iniquities, that he may have a cleare conscience within himselfe, and an even reckoning with God.

If any shall wonder why David urgeth Gods pardon so earnestly, and with such importunity of strong supplica∣tions: let him know that such offences as provoke God, are not easily pardoned; we must pray heartily, and ply him continually with our requests to have our sinnes remit∣ted: for though God be very ready to forgive in respect of his mercy, yet he is wise to see some cause for it. And a sinner is not capable of mercy presently till his soule hath beene in bitternesse for his trespasse, and is humbled before God.

It is our fault, and it corrupteth us much, our over-wee∣ning of the mercy of God to us, for though hee be full of tendernesse•• yet is he full of holinesse, and nothing provo∣keth him more, then our bearing our selves too bold upon his mercies. Master Calvine, Ubi quis defunctoriè pro remis∣sione vota concipit, nondum didicit quam horribilis sit Dei offens••o, He that slightly prayes for pardon of sinnes, hath not yet learned how horrible the offending of God is, Saint Augustine commendeth this Petition of David, hee saith, Bene rogas, thou well askest: for,

1 He opened his owne face, and then he desireth God to hide his face, his face was opened to behold his sinne: For I acknowledge my wickednesse, and my sinne is ever before me. Si tu peccatum ••u•••••••• derso ponis, dens ib•• facsem ponit. Tu peccatum e••••m ante faciō pone; sivis ut deus auertat fa∣ciem suam ab e••. Sie securur rogas & exandi••: If thou set∣test thy sinnes behinde thy backe, God sets them before his face: set thy sinne before thy face, if thou wilt have God turne away his face from it. So thou safely askest, and hee heareth thee.

2 He desireth God to blot out all his iniquities out of the booke of his remembrance. But he putteth them into this Psalme, and commendeth this Psalme to the Master of Musicke, and so depositeth the record of it in the perpetuall use of the Church: so the greatnesse of the fault is kept in fresh memory of all ages. Wee have no such way to blot our misdeeds out of Gods booke of remembrance, as this, to publish our owne faults, and our repentance of them, as David here doth.

From the whole petition we gather one substance of re∣quest, which is, that God would forgive him all his sinnes: which petition is grounded upon an Article of faith, the tenth in our Apostles Creed: Forgivenesse of sinnes. It is also the fifth Petition in the Lords Prayer, dimitte nobis de∣bita nostra, Forgive us our trespasses. David saith, Credidi, proptereà loc••t•••• sum, I beleeved, and therefore I spake. If we beleeve the Article, we may move God in the Pe∣tition.

It is as great an honour to God to be a forgiver, as to be a giver. Amongst our selves we know that it is one of the hardest taskes of our religion, to forgive an injurie. Our hearts rise against them that doe it, our bloud boyles, our countenance falleth: it is much more easie to winne us to give gifts to our brethren, then to forgive injuries: yet we are never out of that Petition to God, and in our daily pray∣er, as we aske bread for the day, so we aske forgivenesse, because our soule needeth pardon, as much as our body needeth food.

I may say much more, for wee may goe in the strength of one meale some houres, but there is no moment of our life, which doth not need to cry God mercy, and to aske his pardon for our sinne. The necessitie whereof is such, that our Saviour taketh advantage of it to establish our cha∣rity to our brethren that way. That wee might begge no pardon for our selves, but with a Sicut ••os dimittimus, As we forgive. The phrases used in Scripture in petition of Gods pardon, are much varied: Christ biddeth us say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪

put them away, which Isay doth render thus, Thou hast* 1.136 cast all my sinnes behinde thy backe. Micah is more full in this expressure, He will turne again, he will have compas∣sion* 1.137 upon us, he will subdue our iniquities, and thou wilt cast all our sinnes into the depths of the sea. This David doth call, washing, cleansing, purging, hiding Gods face from them, and blotting out.

All meete in one full point of gratious pardon: for all these phrases desire an absolute, totall, and finall remove of our sinnes, both from the displeasure of God, and from both the annoyance, and the punishment of our selves. And we can have no peace in our conscience, till we be com∣fortably perswaded hereof. Sinnes are called debts. Agree with thine adversarie, for feare of the Prison, thou shalt not come out thence, till thou hast paid the utmost far∣thing: blessed is the man whose unrighteousnesse is for∣given.

I his text teacheth, that we must strive and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.138 contend with God by our prayers for the forgivenes of our sinnes. Observe the contents of the Lords Prayer, in which would all our lawfull petitions are cast, and by which mo∣dell, the whole building of our supplications is erected. The three first Petitions respect the glory of God. The lat∣ter regardeth our good in two things.

• 1 In our esse, our being, Give us bread, that is, let us live; we pray for supportation of our being.
• 2 Our bene esse, our well being, and that consisteth in these three things mainly.

• 1 In the pardon of our sinnes past, Et dimitte, and for∣give,
• 2 In the prevention of temptations to come: et ne nos inducas, and leade us not.
• 3 In deliverance from punishment, and from the po∣wer of Sathan.

Which three Petitions have respect to our sinne: so im∣portant is our suit for pardon, that Christ beginnes our be∣ne esse, well being, at dimitte, forgive.

Doe but observe your selves how importunate you are with God for ease and health when you are sicke; your mouth is full of miserere mei Deus, have mercy on mee O God. You call upon all that visite you, to comfort you with their prayers, you send to Church to crave ayde of the congregation, you give God no rest. How is it that in your sinnes, the mortall diseases of your soules, you are not thus earnest with God for his pardon, which is the onely phy∣sicke for a diseased soule? David saith, God healeth all our infirmities, and he sheweth how, hee pardoneth all our sinnes: therefore the way of cure in all griefes of the body, is to heale the soule first: so David, Sana animam meam, &c. Heale my soule, &c. How came it sicke? quia peccavi contrate, because I have sinned against thee. Christ usual∣ly in his cures began his healing there, fili dimittuntur tibi peccata tua, sonne thy sinnes are forgiven thee. But the rea∣son why we are so importunate for our body, so slight and negligent for our soule is this: wee feele the aking and smart, the convulsions and crampes, the cold shakings, the fiery inflammations, the trembling palsies, the griping and grating collickes, and other afflicting diseases which cru∣ciate the body: we are not so sensible of the spirituall dis∣ease of sinne, till we come to remove it by repentance, then all other griefes fall short of the griefe of sinne; that is a breaking of the bones, as before it is exprest.

Surely if I were limited to one petition, and no more, for my selfe I would choose this before any, Dele omnes in∣iquitates meas, blot out all mine iniquities, for there is no∣thing can be ill with him that hath no iniquity to answer for: his soule shall dwell at ease, I therefore presse the do∣ctrinall example of David.

Let us never leave begging of God the pardon of our sinne.

I will not streine my selfe to multiply reasons of this do∣ctrine,* 1.139 that were to follow the new fashion of preaching; for we also are at our fashions. One maine reason hereof may serve. There is nothing so much displeaseth God no∣thing

so much endangereth this life, and that which is to come, as sinne. This I thinke no man will refuse to put for granted. Then I say, there is no way to be found out of this danger of our sinne, but by Gods pardon.

Come to the Court of justice, the law condemneth us.* 1.140 Cursed is every one that confirmeth not all the words of the law to doe them. Come to the judgement of most voyces, all the people shall say Amen; for who will blesse where God curseth?

Come to the Court of Conscience, our owne heart con∣demneth and smiteth us, for our sinne is ever before us. What have poore sinners then to say for themselves, why death should not be the wages of sinne? The fault is ca∣pitall, here is no escape from the justice of the Law, but by the Kings gratious pardon.

In our Ecclesiasticall Courts we have power in the dis∣cretion of the Iudge in causes criminall, commutare poenam, to change the punishment, to let offendors buy out a shame of publique disgrace with some pecuniary mulct to be em∣ployed in pios usus, in religious uses. If in causes capitall there have beene Commutatio paenae, change of punishment, and that the purse hath saved the life, yet that is but the price of intercession. But the Kings pardon onely saveth life. It is so in the state of our soules: sinne is a capitall fault, and the wages of it death, and no way of escape from this just judgement, but by Gods gratious and free pardon. We cannot purchase a mediation at any rate to availe us without true and unfained repentance, and then we have but one Mediatour to the Father, and he must purchase our pardon with his bloud: he must be wounded for our trans∣gressions, and we must be healed by his stripes, and hee must dye for us, that we may live in and by him.

Let Papists seeke heaven by their righteousnesse at their owne perill. For my selfe, I am so farre from trusting to a∣ny merits of our owne workes, that I dare resolve, that if the salvation of all mankinde had beene put to the plunge that Sodome was at, with the other Cities, to finde tenne

righteous, from Adam to the last man that shall stand up∣on the earth; all mankinde must have perished for want of tenne such. I dare adventure further in resolution, that if the bringing one good worke before God, done in all the generations of men, performed without any tast or taint of sinne, might save all mankinde: I except none but Ie∣sus Christ. I doe beleeve that he that searched Jerusalem, with candle and lanterne, even his seven eyes which tunne to and fro through the whole earth, cannot finde out one such good and perfect worke: the caske distasteth the li∣quour: who is he that doth good and sinneth not? who doth good and sinneth not in the very good he hath done? To make a worke perfectly holy is one thing, to make it meritorious is another. If no good work we doe can come from us holy, it is not possible it should aske wages. Our corruption of nature sprinckles every word, worke, and thought of ours, with some graines more or lesse of our old Adam: for as we consist of flesh and spirit, ever confli∣cting, there is of both in all we are or have: it cannot bee o∣therwise, for the imaginations of the thoughts of our heart are onely evill continually, and from that neast these birds doe flye, Adultery, Fornication, Strife, &c. But if wee could doe any worke holy and pure ••••o••n blame, yet there goeth more to it then holinesse▪ to make it meritorious.

1 It is required that we be able to doe it of our selves, for no thankes to us for any good we doe, if he land us the fa∣culties and abilities of doing it.

2 It is required, that hee which deserveth, should doe something for the benefit of him of whom he deserveth: but our well-doing extendeth not to God.

3 It is required, that hee which meriteth, doe his good worke out of his owne free will, ex mero motu, non ex de∣bito, meerely by his owne mooving, not as of due debt. For what we doe of duty, we pay, we doe not give.

4 It is required that the reward bee proportionable to the worke, for else whatsoever is more, is gift, not wages. They that wrought all day, deserved their penny, they

that came late had more gift then wages; eternall life is too much reward for any service wee doe. This putteth workes of supererogation quite out of countenance: to name them is to shame them. Micah 6. 6. Where withall shall I come before the Lord? burnt offerings, Calves of a yeare old? Will the Lord bee pleased with thousands of rammes, or with tenne thousand rivers of oyle? shall I give my first borne for my transgressions, the fruit of my body for the sinne of my soule? Hee hath shewed thee &c. To doe justly, to love mercy, to walke humbly before thy God. The way of repentance and crying God mercy, is the way of humility: we cannot pay our debt, we cannot buy out our fault, we have nothing to give: our plea is, misere∣re, have mercy: we can finde no way out of our sinnes, but by Gods gratious and free pardon. This is not so easie a fa∣vour obtained, as many thinke, for suppose the pardon were obtained and sealed for, God have mercy, yet there is no moment of our life in which we doe not forfeit it, and therefore we must renew it continually. When you pray, say, Pater noster dimitte nobis, Our Father, forgive us, and semper orate, pray alwayes, Be sure to renew your pardon by repentance and prayer continually, especially at such times when we come to the house of God, to the Table of God: now wash us throughly O Lord, now O Lord have mercy upon us: now purge us with hysope, now hide thy face from our sinnes, and blot ont all our iniquities: Now make us heare joy and gladnesse, which thou impartest to us in the Sacrament of thy sons passion. Our Church service is holily accommodated to this: for we beginne at the words wherein God maketh us heare of joy: and we hum∣ble our selves to God in a contrite deploration of our sins: O Lord heare us from heaven, and when thou hearest, shew mercy.

VERSE 10. Create in me a cleane heart O God, and renew a right spirit within me.

4. HE prayeth for newnesse of life. Here al∣so he doubleth his petition, and chan∣geth the phrase.

• 1 For his heart, the seat of his affections.
• 2 For the holy Ghost, to sanctifie him throughout in his body, soule, and minde.

In the first observe,

• 1 His suit is for the heart.
• 2 He desireth that cleane.
• 3 He wisheth it so by creation.

In the second,

• 1 His suit is for the spirit.
• 2 He would have that right.
• 3 He would have it by renovation.

1 For the heart, there breed adulteries, murthers, and all other sinnes, as Christ hath taught us, and that was the neast of all his sinnes. The message of God by Nathan de∣scended into the secrets of his heart, there he hid the word: he saith before, Thou requirest truth in the inward parts: he found his heart no fit habitation for truth, as it was. It is our chiefest care to looke to the heart, because Christ asketh that of us for himselfe, My sonne give me thy heart. The Church of the Iewes in tender care for the Church of the Gentiles complaineth: We have a little sister, and she* 1.141

hath no breasts: what shall we doe for our sister in the day when she shall be spoken for? that is, how shall wee doe for her, when Christ shall be speake her for a Spouse for himselfe?

That should be our care, every one for his heart; wee have a foule and uncleane heart: what shall we doe for it, or how shall we answer when Christ saith, My sonne give me thy heart? Our care therefore must be for it, to prepare it so, that we may neither be ashamed, nor afraid, when Christ calleth for it to present him with it. Here Salomon adviseth well: Keep thy heart above all keeping, for out of* 1.142 it are the issues of life. This heart of ours hath many enemies, etiā domestici ejus inimiciejus, the enemies be homebred. Iob amongst many other aberrations of men, wherof he acquit∣teth* 1.143 himselfe, saith, if mine heart walked after mine eyes; for when our eyes behold beauty as David did to lust, we lose our heart by it: Dinah is deflowred, if she gad. If our heart walk after our eare, we may entertain wanton & lascivious words, which corrupt good manners, calumnious and slan∣dercus reports, which deprave our neighbours: dicteri∣ous and satanicall invectives which hurt their good name: prophane and blasphemous words which dishonour the name of God. If our heart walke after ou•• tast, wee may defile our bodies and soules with surfetting and drunken∣nesse, to the distemper of our bodies, the corruption of our soules, the displeasing of God, the defiling of our consci∣ences, the abuse of Gods good creatures unthankfully, and the corrupting of others by our evill example. So when Christ shall say to thee, My sonne give me thy heart, thou hast no heart to give him: for whoredome, wine, and new wine, take away the heart. It is good for us to take into our consideration, what is good, and what the Lord requi∣reth of us. We see the fruit of it in David, for having be∣fore considered that God requireth truth in the inward part, he now becomes carefull of his inward parts, and is an humble suter to God for his heart: they that meditate not on these things, lose their hearts.

2 He desireth a cleane heart: so he interpreteth his for∣mer petitions: wash me, cleanse me, purge me with hysop; me, that is, my heart; there is a deepe steine in it of origi∣nall sinne, there is a foule issue from thence of all other sins: these make the conscience sicke of an infectious leprosie, even to the second death: these make our words and workes, and our whole conversation noxious to our bre∣thren, obnoxious to the wrath of God. The purging of the heart is the cleansing of the whole man, for out of the a∣bundance of the heart the tongue speaketh, the eare hea∣reth, the eye seeth, the foot walketh. The heart ruleth and guideth all the rest of the man: if the fountaine be cleare, the streames that flow thence will bee pure, and the wa∣ters sweet: else they will be like the waters of Marab, bit∣ter waters.

Saint Augustine wonders at the folly of man, be desireth every thing for himselfe good, and of the best: he loves cleane cloathing upon him, he loves cleane feeding, cleane lodging, he is next to a bruit beast that is a sloven, and yet few desire to have cleane hearts. Cleane garners for your graine, cleane warehouses for your commodities are desi∣red. Your heart is the granary for the pure seed of the word, the warehouse for the rich commodity of Gods spirituall favours and graces: if that be nastie and noysome, stenched with our abominable sinnes, tenanted by uncleane spirits, Non est lo••us in diversorio, there is no roome in the Inne. Though the Saviour of the world was borne in a Stable for want of a fitter roome, his good spirit will not house it selfe in hearts that like Stables are fitter for bruit beasts, than for the Sonne of God to be entertained there. Beati mundi corde, blessed are the pure in heart, saith Christ: & S. Gr. upon that saith, Si illum qui ab omni peccato mundus est, in cordis no∣stri hospitio habere volumus, oportet primò ut cor ab omni vi∣tiorum sorde purgemus; If we will have him in the Inne of our hearts, which is pure from all sinne, wee must first purge our hearts from the foulenesse of vices. Our bodies be the temples of the holy Ghost, our hearts the Chancell

of the Church: the Sanctum Sanctorum, where the Arke of God is to be placed, and where God should sit betweene the Cherubins. He that defileth the house of God, him will God destroy. David asketh the question, who shall ascend to the hill of the Lord, and who shall stand in his* 1.144 holy place? he answereth, He that hath cleane hands, and a pure heart; for no uncleane thing shall bee admitted to enter that holy place. They that thinke well of this, as much as they desire salvation with God in heaven, so much will they strive with God by prayers to obtaine of him a cleane heart, and an unstumbling conscience.

3 He desireth this of God by way of creation: crea in me, create in me.

1 He desireth this of God, for hee onely is the purger of hearts, who is the creator of them: he takes it upon him∣selfe,* 1.145 I will save you from all your uncleannesses: we must goe out of our selves for this, for so Ieremie confesseth, O Lord I know that the way of man is not in himselfe: it is* 1.146 not in man that walketh to direct his steppes: therefore helpe O God, as before, doe thou wash and cleanse, and purge me with thy hysope, and I shall be cleane: if wee be of his washing, we shall be whiter than snow.

2 He requesteth this by way of creation: to create is to make something of nothing. Our hearts are so foule and corrupt, that there is no repairing of them▪ we must have n••w ones made of purpose to serve God with; which God in wisedome knowing, and in mercy pittying, saith: A new heart also will I give you, and a new spirit will I put within you, and I will take away the stony heart out of* 1.147 your flesh, and I will give you an heart of flesh.

2 Petition.

1 He desireth of God his spirit: this is the spirit of san∣ctification.* 1.148 This Saint Paul praied for the Thessalonians, And the very God of peace sanctifie you wholly or throughout. The spirit of naturall life doth animate the bo∣dy, and maketh it fit for actions of life. The spirit of God doth quicken us to actions, thoughts, and words, which be∣long

to holy life. We are by nature dead in trespasses & sins: it is the good spirit of God by which we are new borne, and without this we are the children of death; for except ye be borne againe of water and the holy Ghost, ye can∣not enter into the kingdome of heaven: he that is so borne of this spirit, hath a seed remaining in him.

2 He desireth a right spirit, the margent of the K. B. doth more naturally expresse the originall, calling it, a constant spirit. For David had received the good spirit of God, which so enlightened his understanding, and so san∣ctified his affections, and governed his whole conversati∣on, that he was a man after the heart of God. But when he embraced that mischievous temptation, which carried him away from the Word and Commandement of God, and opened his eare to the perswasions of flesh and bloud: then that good spirit forsooke him for a time, and hee lay like a dead man, insensible of his fault, of his danger. There∣fore now returning to God by repentance, he petitioneth God for a constant spirit that may abide ever with him to guide him, that he may never fall againe; for they that are led by the spirit of God, are the sonnes of God, therefore David petitioneth God here for a constant spirit, such as may give him wisedome to resent a temptation, and holi∣nesse to hate it, faith to resist, and fortitude to overcome it.

3 He desireth it by way of renovation: the Apostles counsell is, but be you transformed by the renewing of* 1.149 your minde. Little or no externall difference doth appeare for the time betweene one elect and a reprobate. David being guilty to himselfe of this desertion, desireth the stir∣ring up of the gift of the holy Ghost, and renewing of the* 1.150 power thereof within him: Vide ordinem: primò cor mun∣duns, secundò spiritum rectum requirit; prius enim omnis à corde vitiorum foeditas eliminanda est, ut omne quod agitur, aut dicitur, expurae intentionis origine emanet: consider the order: first, he desireth a cleane heart: secondly, a right spirit. For first the foulenesse of sinne is to be taken from

the heart, that whatsoever is done or spoken, may flow from the fountaine of a pure intention: for the holy Ghost will not dwell in an uncleane heart, but when wee have purged our consciences from dead workes, he saith, Here will I dwell for ever, for I have a delight herein.

There be two faculties in the soule of man, first under∣standing; secondly, will. The understanding in a regene∣rate man may be darkened for a time, and he falling into sinne, may be beside himselfe, for sinne is a kinde of mad∣nesse, the worst kinde. It is said of the prodigall in his great famine, reversus ad se, returning to himselfe, he said, Ibo ad patremmeum, I will goe to my Father. The will may be corrupted by a strong temptation, and so way made for the perpetration of sinne. Sometimes the understanding breakes forth like lightening, and discerneth the fault to convince the will of sinne. This wee call the conscience, which is awaked of purpose to detect and chide our sinfull aberrations. But when God hath sufficiently expressed to us our weakenesse, and p••one disposition to evill, and his owne long suffering and patience, he stirreth up his gift in us, or in Saint Pauls phrase, he revealeth Iesus Christ in us, and this we call renewing of the spirit; this cleareth our understanding, and reformeth our will, and mends all. The petitions of David for holinesse of life, thus opened:

1 We observe the manner how David desireth to be re∣paired, being by sinne so ruined.

1 In his understanding, in the hidden part thou shalt make me to know wisedome, for repentance must beginne in intellectu recto, in the understanding rightly informed: this is our light, and if we walke without this, wee know not whither we goe.

The haughty policy of Rome to keep her children darke, doth hinder both the finding of the good way, and the going on in it: so our ingression and progression both hin∣dered, we seek heaven darkelings. God hath sent wise∣dome abroad to utter her voyce, to call an audience, to instruct men in the waies of life, to escape the pathes of

death. Christ is made to us of God wisedome.

2 He desireth of God the pardon of his sinnes, which is no other but justification before him. This is the washing and purging, and blotting out of iniquities by him desired▪ for wisedome to know our sinnes without justification by faith, which apprehendeth the pardon of them, were the broad way to despaire; but being justified by faith, we have peace with God, and peace also in our owne consciences. Christ is made unto us justification. David leaves not here, but,

3 He desireth in this text the spirit of sanctification, by which he may be renewed to holinesse, to all pleasing of God. And this is Christ also made to us, for whom God justifieth, them he sanctifieth. Some have confounded these two graces of justification and sanctification, and so com∣medled them, as if they were all one and the same grace. For the clearing whereof, and to declare the difference be∣tweene them, understand,

1 We are sinners, and by faith in Christ we are justified, and so the debt of our sinne discharged: this is by the inhe∣rent righteousnesse of Christ imputed to us, and it is the proper worke of the second person.

2 By the holy Ghost applying this righteousnesse to us, we are sanctified to rewnesse of life. The first saveth us from hell, the second seasoneth us for heaven. David there∣fore addeth this suit for sanctification, that being cleansed throughly from sinne, he may become a new creature. I may abridge all our learning in the schoole of Christ to this one lesson, and comprehend totum hominis, the whole of man, in this short compend of dutie, as the Apostle doth. Circumcision profiteth nothing, uncircumcision hindereth nothing, all that God requireth of us, is, that wee be new creatures, leaving off and laying aside the old man, and re∣newed in spiritu mentis, in the spirit of our mindes: wee are never complete penitents till we have this spirit of san∣ctification in some measure. It is the hardest worke that is accomplished in us, because our naturall corruption and the

manifold temptations amongst which we live, and the sen∣suall delight which we take in sinne, doe sow our hearts all over with tares, and leave no roome for better seed. To root out these is one labour, to proseminate grace is ano∣ther: yet we neglect the labour of our sanctification, as if it were a worke which we could doe at a very short war∣ning, and too many doe leave it to their death beds. And another impediment is, that many upon some good moti∣ons of the spirit, some flashes of piety and scintillations of zeale doe overweene their possession of this spirit. Me thinkes if they did examine their hearts by this text, here is enough in it to reveale any man to himselfe, and to tell him si habeat hunc spiritum, if he hath this spirit.

1 Let him examine his heart and spirit within him, to see if there be truth there & wisedom: for many faire seemings and outsides of godlinesse are put on, whereby we deceive others, and flatter our selves, quite out of the way of salva∣tion, therefore try if all be sound and sincere within.

2 Let him enquire of this heart, si cor novum, if it bee a new heart; we may soone know that, si canticum novum, si novitas vitae, if there be a new song, if newnesse of life. It is not a new dresting and trimming up of the old heart in a new fashion that will serve, it must be all new, and that may be discerned in our thoughts, in our words, in ou•• workes, and wayes: for if we abhorre and forsake our for∣mer sinnes, and embrace better courses, this makes faith of a good change.

3 If it be a constant spirit that holdeth out to the end cheerefully and unweariedly, we may conclude comforta∣bly, that our old heart is gone, and we have a new in place thereof.

VERSE 11. Cast me not away from thy presence, and take not thy holy spirit from me. 12 Restore unto me the joy of thy salvation, and up∣hold me with thy free spirit. 13 Then will I teach transgressors thy wayes, and sin∣ners shall be converted unto thee.

HEre he petitioneth for a constant course of Gods favour for hereafter: wherein

• 1. Deprecatur, he prays against, v. 1••
• 2. Supplicat, prayes for, Verse 12.
• 3. Promittit, promiseth, Verse 13.

1 Deprecatur, prayes against, 2.

• 1 Gods casting him away from his presence.
• 2 Gods taking his holy spirit, &c.

1 Cast me not away from thy presence.

Our sinnes deserve that God should deny us to come before him: for why should the children of darkenesse presse to the light, or the children of death to him in whose presence is life? Our first Parents soone found how unfit they were for the presence of God, and therefore so soone as they had sinned, of their owne accord they fled from the presence of God, and hid themselves. When Cain had* 1.151 done that murther upon Abel his brother, it was Gods just punishment, a fugitive and a vagabond shalt thou be. And he was sensible of it: Behold, thou hast driven me out this day from the face of the earth, and from thy face shall I be hid. And Cain went out from the presence of the* 1.152 Lord. The foolish shall not stand in thy sight. This is ex∣communicatio

major, the greater excommunication. When* 1.153 Pharaoh was exasperate against Moses, he said, Get thee from me, take heed to thy selfe, see my face no more. When David heard how Absolon had slaine Amnon, hee was moved like a father for the death of a sonne, more, that hee suffered that griefe from a sonne: yet when the strong fit was off, he could not but returne to his fatherly affection to Absolon: yet neither his owne naturall inclination, or the perswasions of Ioab by the woman of Tekoah, did yet readmit him to the Kings presence. The King said, let him* 1.154 returne to his house, and let him not see my face. Much more sorrowfull is the punishment of exile from the face of God: for David preferreth the presence of God before all other good whatsoever.

Many say, who will shew us any good? Lord lift thou* 1.155 up the light of thy countenance upon us. Christ is the light of Gods countenance: a light to lighten the Gentiles. God* 1.156 to Moses, My presence shall goe with thee, and I will give thee rest. Christ is called the Angell of his face. So David prayeth, that Christ may not faile him, and that he would not in respect of his sinnes deprive him of the comfort of his Redeemer. Saint Gregory saith, he prayeth here against Cains sinne of despaire, for, A facie dei projicitur cui spes veni•• post peccatumnegatur, Hee is cast from the sight of God, to whom hope of pardon after sinne committed is denyed. Augustine hath a good note here, prius dixit, aver∣te faciem à peccatis meis, first he said, turne thy face from my sinnes: but here, ne projicias me à facie tuâ: Cujus faciē timet, ejus faciem invocat. Cast me not from thy face: whose face he feares, his face he desires to see. It was Abrahams prayer, O that Ishmael might live in thy face, or before* 1.157 thee ••he would aske no more of him.

They that walke uprightly and conscionably before God, are not, cannot be ashamed to behold his face. As for me, I will behold thy face in righteousnesse: I shall be sa∣tisfied,* 1.158 when I awake, with thy likenesse.

1 Here, in the righteousnesse of Christ, I shall see thee;

but hereafter I shall fully enjoy thee, when after I have borne the image of the earthy, I shall beare the image of the heavenly.

2 Take not thy holy spirit from me. Christ calleth this spirit a Comforter: David had need of him now in di∣stresse, because of his sinnes. This spirit he promised, a guide to leade us in the way of all truth. David had need of him, for seeing God loveth truth in the inward parts, and hee had gone in false waies, he needeth this guide to guide his feet in the wayes of peace. When David hearkened to the voyce of temptation, and his eye did walke after his heart, then did God withdraw his spirit from him, and left him to goe alone. He findeth the want of that faithfull guide of his waies, and prayeth, O take not thy holy spirit from mee. David had a double portion of Gods holy spirit: for hee had,

• 1 The spirit of holinesse to direct and guide his life and conversation as a private man, and by that hee became a man after Gods owne heart.
• 2 He had the spirit in plentifull measure, in regard of his office and place, and that also was double; for,

1 Juveni Davidem servum meum•• oleo sancto meo u••xi eum, I have found David my servant, with my holy oyle have I annoynted him: he had not onely Samuels ex∣ternall unction, but God gave him a spirit fit for a King, to goe in and out before his people. Else how could the yon∣gest sonne of Ishai, bred abroad in the field, and taken from following the ewes great with lambe, have beene fit to have come from managing a sheepe-hooke amongst his fathers cattell, to have managed a Scepter in Israell, the Lords inheritance? And wee have example hereof in Saul his predecessor, of whom we reade, that when hee parted from Samuel, who annointed him King, God gave* 1.159 him another heart: for so Samuel had told him, that the* 1.160 spirit of the Lord should come upon him, and hee should be turned into another man. Hee that called him to be a King, accommodated him for government.

Thus did God also deale with David, Then Samuel took an horne of oyle, and annointed him in the middest of his bre∣thren,* 1.161 and the spirit of the Lord came upon David from that day forward. So that he not onely was sanctified in further measure as a private man, but was indued with heroicall graces fit for a Prince. And it is said, after this, that,

• 1 He walked wisely.
• 2 He governed prudently.

2 David was a Prophet also of the Lord, herein not infe∣riour to Saul, for it is said of him that he prophecied, and it was a wonder: Etiam Saulinter Prophetas? Is Saul also amongst the Prophets? David is called the sweet singer of Israell, and we have many of his holy Psalmes, whereof the Church of God maketh singular use. No question but the sinne of David had much weakened the power of the holy spirit in him all these waies, and he seemed now to himselfe as a man divested of these graces in such sort, as was grievous to him: besides, he had the fearefull example of Saul his predecestor, of whom it is said: But the spirit of the Lord departed from Saul, and an evill spirit from the* 1.162 Lord troubled him. Now charged with the conscience of his sinne, and peradventure comparing his sinne with Sauls, he feared the like punishment. Saul departed from the word of the Lord in sparing the life of an enemy: Da∣vid in taking away the life of a friend. Had he not cause to feare at least an equality in his punishment, whom he had exceeded in his sinne? no question but God giveth his gra∣ces with his holy callings, and we hazard the withdraw∣ing of them from us, when we embrace sinne. Wee finde examples too frequent in all sorts of men, that they doe lose by their falling into sinne, the graces of God, which commonly doe follow their lawfull callings. When Kings leave good counsell, and embrace enemies of their state, to the grievance and vexation of the Common-wealth, on when they turne sensuall and attend onely their loose de∣lights, God taketh from them the spirit of government. When Ministers study nothing but riches or honour, or

follow pleasures, God taketh from them the spirit of pro∣phecie.

In ordinary mechanicall and manuall professions, many excellently able in their way, perish and drowne their a∣bilities in idlenesse, in gaming, in drinking, &c. Yet when any of these come againe to themselves, and refraine these evill courses, the spirit of God returneth againe to them, and they doe well.

Saul had many graces of the spirit, but the maine hee wanted, and the other he lost: and that example putteth David into this suite, Spiritum sanctum tuum ne ausera••, take not thy holy spirit from me.

VERSE 12.

2. SUpplicat, he prayeth for: herein also hee is double, and desireth two things: first, restitution: secondly, confirma∣tion.

1 His restauration.

Restore to me the joy of thy salvati∣on: he meaneth that inward spirituall joy which before he had in the faith of his salvation. For having fallen so foully, and thereby deserved so ill at the hands of God, hee was jealous of himselfe that he had lost the favour of God, and the salvation of his soule. The word in the originall hath Jesus in it, The joy of thy Iesus: for he beleeved that Iesus the Saviour should come of his seed. That was joy to him, and his sinne did shake his faith therein: ne Deus ei offen∣sus* 1.163 subtraheret quod pacatus promiserat, formidavit, hee feared lest God offended should withdraw that which be∣ing pleased, he had promised, So before him, Saint Augu∣stine

understood David: Redde exultationem. salutaris tui, i. Christi: quis enim sine illo sanari potuit? nam in princi∣pio erat verbum: tempora variata sunt, non fides: restore the joy of thy salvation, that is, of Christ. For who can bee saved without him? the times are changed, not faith. Our observations from hence are,

1 That Davids joy was in making sure of his salvation:* 1.164 he had now made experience of a carnall and sensuall joy, he findeth it loathsome and defiling, and the end bitter∣nesse, therefore he returnes to the pursuit of that joy. So in a better minde the Church said, I will goe and return to my first love, for then it was better with me than now. The truth is, there is no such joy here as in the favour of our God, and the faith of our salvation with him. David once said, Thou hast put gladnesse in my heart more then in* 1.165 the time that their corne and wine, and oyle increased. This is our summum bonum, our chiefe good, and upon our deathbeds we hearken to them that speake comforts to us of our salvation, when we must part with all here. But the Apostle would have it the maine care and businesse of our whole life, to worke out our salvation with feare, and to make our election sure. As the Sea-man regardeth so the businesse within boord, as alwaies observing the way of his ship, and also looking to his Chart and Compasse for the accomplishing of his voyage.

In the comforts and joyes of life in things temporall, we ever hope that to morrow will be better than to day, and when that comes, we fall short still. Deterior semper posterior dies, seldome comes a better. But for the joy of our salvation, the more we taste of it, the more we thirst after it, and as we grow in grace, we increase in spirituall joy; and as our tast, so our desire of eternall life doth in∣crease, that we thinke long till we appeare before our God in Sion.

2 Sinne depriveth us of this joy: for when our conscience* 1.166 accuseth us of having done that which displeaseth our God, how can we hope that he who is not the God of our obe∣dience,

should be the God of our salvation? Sinne is a thing so hatefull to God, that his soule abhorreth it. Adam the first sinner hid himselfe: Caine beleeved himselfe ba∣nisht from the presence of the Lord. The spirit of God de∣parted from Saul: sinne turneth our prayers into it selfe: If I regard wickednesse in my heart, Dominus non exaudi∣et me, the Lord will not heare me: sinne turnes our praises of God into the sacrifice of fooles. There can be no peace to the sinner: so long as we continue in a state of sinne without search of Gods gratious pardon, wee are in the deepe pit: if we then despaire, the pit shutteth its mouth upon us: if yet we hope, there is no health in our bones be∣cause of our sinne, till God hath sealed our pardon, and that his spirit doe witnesse with ours, that wee are in his fa∣vour. Doe not our owne corruptions, and the evill coun∣sels of the ungodly, and the temptations of Sathan, worke strongly upon us, when they prevaile against the joy of our salvation? We under value that joy very basely, when we change it for any other that holds out in number, weight, and measure: that filleth the measure full, and pres∣seth it downe, and maketh it runne over. Dic animae meae, salus tua sum, say to my soule, I am thy salvation: let mee have thy word for that, and then as Saint Augustine saith, hic ure, hic seca, here burne, here cut me: we shall not feare them that kill the body: for if wee had all the joyes of the world, we could hold them but during this life, this joy survives our death. Satietie of other joyes breeds surfet: of this, thirst: beati qui esuriunt, &c. blessed are they that hunger, &c.

Whereas David desireth to be restored to this joy, we* 1.167 see our evill condition, we cannot tell when we be well: when we have joy, the best and truest joy that can be, we part with it for vanitie of vanities, and when we feele the want of it we complaine. It is the weakenesse of our judge∣ment, we cannot value good things so priceably in the possession of them, as in the subduction. Carendo magis quàm fruendo, by wanting, more then enjoying, is an old

rule of our imperfect reason. Godlinesse should ever be joy∣ned with contentednesse, and our desires should be limi∣ted to our enjoyings, when wee affect any thing beyond Gods allowance, we are often abated in the allowance: and our vast and unlawfull desires are corrected by with∣drawing from us the good that we possesse. When proven∣der pricketh us, the way to checke our wantonnesse is, to set us a while at a leane manger, and to take from us the good which we cannot tell well how to value at the true price. It was the sinne first of the Angels, then of man, they kept not their first estate, neither were content with the joy of their creation. The Angels affected to be like God in omnipotencie, and became divels. Man affected to be like God in his omniscience, and turned sinner: they lost heaven by it, he Paradise. When they bethought them∣selves, it is no question but they would have beene both glad to have beene where they were, and would then have beene content with it.

I remember Iob in his extreame affliction, remembring times past, and complaining in the bitternesse of his en∣grieved soule. O that I were as in moneths past, in the* 1.168 daies when God preserved me. When his candle shined* 1.169 upon my head, and when by his light I walked through darkenesse: When I washed my steppes with butter, and the rocke poured me out rivers of water. It were great wisedome in us to know when we are well, and keepe us so.

4 This petition putteth us in comfort, that though by* 1.170 our folly wee have provoked God to take away our joy from us in his just judgement, yet it is not so lost, but there is hope left of restoring it againe to us, for else Davids suit were cold. And truely God is so full of compassion, so free from passion, so open handed to give, so loth to take away, so ready to forgive, and so easily perswaded to restore what we have forfeited into his hands by our sinne, that wee may comfort our soules with hope even when our joy is gone, that he will not continue long in his anger, but will

returne to us and visite us with his favour. That is it which maketh the divels so spightfull and malitious to man, so rebellious to God, they have no hope nor meanes left to restore them to the joy that they have lost, because they be∣ing in fulnesse of grace and intellectuall light, did corrupt themselves, and were their owne tempters. But man be∣ing overtaken with the surprize of a sudden temptation, when being good he suspected no evill, fell from the obe∣dience, but not from the pitty of God: he fell from the pos∣session, but not from the restitution of his joy.

The time of our life is called spatium poenitendi, a season for us to worke our repaire. A lamentable change it is that sinne hath wrought in us, that man created in the image of God in holinesse and righteousnesse, should now spend all the dayes of his appointed time here, in recovering some measure of that joy of his creation, and when he hath at∣tained to it insome degree, may lose it by sinne, and be to beginue againe. The way to recover it is here opened in this example, repentance, faith and prayer: Repentance to remove sinne, faith to apprehend mercy and grace, prayer to obtaine these of God, and to sanctifie them to us. In this way David sought the recovery of the joy of his sal∣vation.

2 His suit is for confirmation, Uphold mee with thy free spirit: some reade spiritu principall, with thy chiefe spirit; as desiring a full measure of the holy Ghost: so the Apostle biddeth us to desire the best gifts of all, for wee shall have need of them all against our owne corruptions, and the ma∣nifold temptations of Sathan. But the Prophets phrase of a free spirit doth well expresse the holy Ghost, which hee desireth: for Christ calleth him the spirit of truth, and pro∣miseth* 1.171 that he shall leade us into all truth. And he saith,* 1.172 The truth shall make you free. David had lived in the chaines and bonds of iniquity a long time, and his repen∣tance had recovered him againe to liberty: and now he de∣sireth to be confirmed and established in that liberty. Christ directeth our prayers so: for after dimitte nobis, for∣give

us, we pray, ne inducas, leade us not: which is for con∣firmation, that we doe no more so. Such is the corruption of our nature, that we have cause to feare our selves for all sinnes. For what sinne hath any man committed, but wee may fall into the like? seeing our originall corruption yet remaining in us, is the seed of all sinne, and our naturall impotencie to all good, disableth us to resist, and the per∣petuall watch that our enemie doth keepe upon us to take advantage of us, doth facilitate his temptations to our hurt. And we see great examples of men falling into sinnes, which their hearts have abhorred to thinke of, being by surprize overtaken: as adulterie, murther, theft, and such like, opportunity the pandor of sinne inviting thereto. And what sinne have we ever committed and be wailed, and re∣pented, but we may relapse into the same, and double the transgression and the anger of God thereby?

This petition of David doth declare that wee have no strength of our selves either to abstaine from new sinnes, or to keepe us from relapse into our former sinnes, with∣out the holy Ghost: whose office is,

1 To shew us the right way, and to put us into it.

2 To underprop and support us in the same that we fall not. For from our naturall propension to evill, proceedeth an easie sequence of our owne corrupt inclinations, and a ready harkening to Sathans subtile temptations, against which we need corroboration from the spirit of God. A∣mongst all the sinnes that defile our conscience, and cor∣rupt our manners, and displease God, and hazard our soules, those are most dangerous, which bring with them the most sensuall delight, for these have a sweetnesse and lushiousnesse which maketh them for the time very tastfull and delectable, and when the bitternesse of repentance is over, Sathan will renew to us the remembrance of the pleasure that we had in them, and there by ••••-engage us of∣ten in the fresh persuit of them. We are as little children that cannot goe alone, wee need a stronger arme to carry us, a loving bosome to hugge us, a 〈◊〉〈◊〉 ••and to sup∣portus.

In all these things our God relieveth us.

1 For the arme of God, that shoreth us up: so hee pro∣mised* 1.173 David, with whom my hand shall be established: mine arme also shall strengthen him.

2 God said to Moses of his Israell, Carry them in thy* 1.174 besome as a nursing father carrieth a sucking childe, unto the land that God sware to give their fathers. Moses was but a figure and type of a greater and more tender shep∣heard, of whom I say prophecied, saying: He shall feed his* 1.175 flocke like a shepheard: be shall gather the Lambes with his arme, he shall carry them in his bosome, and shall gently leade those that are with yong.

3 I taught Ephraim also to goe, leading them by the armes.* 1.176

Thus the grace of corroboration is described, by which we are not left to our selves, but supported in our waies:* 1.177 therefore David saith, By thee have I beene holden vp from the wombe, and resolveth to trust to that supportation. I will goe in the strength of the Lord God. Wee have many great examples in the best of Gods servants, of falling into great sinnes, Adam and Eve, Noah, Abraham, Lot, Isaack. Iacob, David, Salomon, Sampson, Peter, &c. This feare shaketh David so that he craveth ayde of the good spirit for corro∣boration. This is a singular marke of a just man; so David describeth him: he guideth his waies by discretion: Surely* 1.178 he shall not be moved for ever; his hart is fixed, trusting in the Lord, his heart is established. We see here, that the grace of repentance, whereby weforsake sinne, and turne to God, and put our selves into the way of a new life, will not serve, unlesse the grace of confirmation doe establish us, and keepe us from evill.

We are the Lords husbandry, there is no end of that kinde of worke in the culture of ground: there must bee breaking up of our fallow grounds, stirring and plonghing till it be fit for seed. There must be semination & hrrowing, to cover the seed. There must be weeding of it, and wa∣tering from heaven, then an harvest: then begin againe, else,

Grandia saepe quibus mandavimus bordea sulcis: Infelix lolium, & steriles dominantur avenae.

Often the furrowes where we sow good seeds,

Are overgrowne with cockle, darnell, weeds.

In the story of the widow that was so much in debt, and* 1.179 her exactious creditours demanded her two sonnes for bondmen in satisfaction of the debt; we reade that shee made her moane to Elisha, he finding nothing in her house valuable, but a small pot of oyle, bade her borrow empty vessels, and poure out, and sell the oyle, and pay the debt, and said, Live thou and thy children of the rest. The Pro∣phets care extended beyond the paiment of the debt to her maintenance.

In this miracle of Gods mercie, here is a lively represen∣tation of his love to his elect. For our sinnes doe make us debtors, the justice of God is the creditour, the graces of Gods spirit are the oyle, he giveth of this plentifully to cleare the debt. That is not all, for this spirit which David here prayeth for, he giveth for our after-maintenance, that we grow not necessitous againe, and renew our debt. These two cares must not be parted, the care of repentance and of a constant good life. Christ joyned them together. Ecce sanus factus es, Behold, thou art made whole: and then, noli amplius peccare, sinne no more. The corruption of nature is such, even in the regenerate by the remaines of sinne, that as tinder, we are apt to take fire by the touch of the least sparke. How then shall we bee fenced against the fiery darts of Sathan? The grace of the spirit to beare off these, and that which preserveth us from this fire is the shield of our faith, for that establisheth our heart, and moy∣steneth it so with the bloud of Iesus Christ, that it cannot be apt to kindle suddenly. And that faith doth David here request of God, which is our best munition against these fiery assaults. To shew what need every one of us hath to make this petition to our God for his confirming spirit,

• 1 Let us see the miserable and unhappy condition of such as doe want this spirit.
• ...

• 2 The singular benefit of such as have obtained it,

1 Of the want, we may all complaine of it, for that want unheavened the Angels that kept not their first e∣state, and turned the best of Gods creatures into divels and uncleane spirits, the rebell and profest opposites of God, and corrupters of man. This want unparadised our first Parents, and made them wofull spectacles of scorne, Ecce homo factus est ut unus, &c. Behold, the man is be∣come like one of us. What wanted in these two creatures to consummate the glory of their creation, and to make their very making and happinesse, but this free spirit of God to confirme and establish them?

It may be a wonder in reason and in religion, why Al∣mighty* 1.180 God did not accomplish his worke of creation by this addition of this spirit, to the prevention of that mise∣ry, that for want of it befell the creature, and to the pre∣servation of his owne worke from that malignity which followed sinne. For hereby the creature became in it selfe corrupt and abhominable, to the fellow creatures noxi∣ous, and to God himselfe peccant and offensive; all which had beene stayed by this one free spirit here desired. I re∣member in the plea of God for his own full care of his peo∣ple, he urgeth that,* 1.181

• 1 He chose a fruitfull hill.
• 2 He fenced it.
• 3 He gathered out the stones,
• 4 He planted it with the choisest Vine.
• 5 He built a Tower in medio, in the midst of it.
• 6 He set up a Wine-presse in it, and then he saith: And now O inhabitants of Israell, and men of Iudah, judge I pray you betweene me and my Vineyard, what could have beene done more to my Vineyard that I have not done in it? may we not heare his like complaint of Angels and man? I created them in mine owne image, I gave the one the fruition of heaven, the other of Paradise: the An∣gels saw my face. Man was but a little lower than these Angels▪ crowned with glory and honour, invested in the

• dominion of his sublunarie creatures, in the service of the very Angels and celestiall bodies. What could have beene done more to these Angels and to man that I have not done in them? may we not all answer, Yes Lord, thou mightest have given with these great favours, thy free spi∣rit to confirme and establish us in that happinesse, and so we had beene alwaies as thou haddest made us.

In answer to this quere, I could say, who knoweth the* 1.182 minde of the Lord! or who hath beene of his Councell? we may step too farre having our shooes on our feet, if we adventure to set our feet on holy ground: the secrets of Gods will must be adored, not searched: God is not ac∣countable to his creatures for his purposes or his actions.

With men the rule holds, qui justè faciunt, bis justi sunt, they that doe justly, are twise just: but with God it is so, that fecit omnia ••enè, he hath done all things well; and if he doe, or say, or decree, or will any thing, it is therefore just and good in high perfection, because he doth it. But you may take this for a put off, and yet goe away unsatisfied. Therefore seeing God calleth to the men of Iudah, and in∣habitants of Ierusalem, to judge betweene him and his Vineyard: I thinke we may boldly sit upon this cause, and heare it indifferently. God pleaded, what could have beene done more? clearing himselfe from all defectivenesse or failing on his part toward his creature. Man replyeth, one thing wanted, even this spirit that David here desired.

I answer for God against all the world, that that spirit* 1.183 was also given to Angels and to man. And to make them complete creatures, images of himselfe, he gave them free will to continue their own happy condition for their own good, or to forsake it to their ruine. They both by their owne fault forfeited their present estate, and by affecting more of the glory of God than hee had communicated them, lost that which they had, and so this good spirit did forsake them.

But it is replyed, if they had this good spirit, why did it* 1.184 not confirme them in their estate that they might not fall?

I answer, man had not beene led by this spirit, but forced* 1.185 and necessitated, if this spirit had limited him, it had beene a spirit of compulsion, not of confirmation.

Man was not content with the state of his creation, the Angels were not content, they resisted, they grieved this spirit. The Angels therefore having sinned, never found a Mediatour to relieve them, because it is plaine that their trespasse was against the holy Ghost. For man, he had this spirit also, but he hearkened to the voyce of his wife a∣gainst this spirit.

Let me adde also, that after the fall of man, Christ was promised. Where God giveth or offereth his Sonne, he of∣fereth his spirit also, these are tendred to all universally. Grace is offered, Christ promised the Holy Ghost to teach, to leade, to comfort, to confirme: we have all the meanes of grace that may be, to put this talent to use, and we may charge our perdition upon our selves if we miscarry. For in the creation, when we were yet but in matter, rudis in∣digestaque moles, unfashioned, formelesse: if God had made us crooked, lame, deformed, disproportioned, or any way ill featured, we had suffered no shame of it, for he made us, and not we our selves: Thy hands have made mee and fa∣shioned me. But God doth not now worke upon us, as hee then did upon earth, a dead and ••ens••l••sse element.

We haue vitall, animall▪ intellectuall parts and faculties, we do•• know the want •••• t••is spirit, we know where it may be had: it is spiritus Dei, the spirit of God: we know how, potent•• ••••, to them that aske shall be given: wee know how he must be used not grieved; and if we have it not, or be not confirmed, it is our fault. We see in the sto∣ry of the Bible, and in continuall experience in others, and feele it in ourselves, how many defections in us, and de∣s••rtions of God doe ••ollow the want of this confirming spirit to establish us. For what is it that maketh the often relaps•••• into the s••••e sinnes, for which wee have so often cryed God mercy? •••• wanton against defiling his body after repentance, th•• drunkard like a dogge returning a∣gaine

to his vomit, the covetous like a swine to his mire, for so basely and contemptibly are such relapses resembled by the spirit of God. Many whose consciences within them convince them, touched with the sword of Gods spi∣rit, the word of God, and with the reproofe of their friends, and the shame of the world, are heartily sorry for these sinnes, and bewaile them with teares, and aske God for∣givenesse for them, and purpose and promise never to re∣turne to them; yet for want of this spirit to confirm them, relapse and make their latter end worse than their begin∣ning.

2 On the contrary, those who have this spirit, are proofe against temptations: all the sinnes in example, all the evill counsels of the old world, cannot infect or corrupt Noah: all Sodome cannot taint Lot: Josephs Mistresse cannot al∣lure Joseph. Daniel cannot be tempted to ••ate of the Kings delicates: yet at some other time this spirit may leave even some of these to themselves, and then they shew by what strength they were kept from falling, and knowing their owne weakenesse, they doe more earnestly desire, as David here, ••c tollas spiritum, take not away thy spirit; and confirma me, strengthen me. We see Davids good ex∣ample, praying to him that is able to keepe us, that wee fall not: and desiring him who hath begun a good worke in us, to perfect it to the end.

This spirit is oyle in our lampes, to keepe them light a∣gainst the bridegroome commeth. It is a wedding gar∣ment to admit us guests to his bridall feast. They that true∣ly and unfainedly repent, will more desire this spirit, for it is but halfe a repentance, plangere commissa, to bewaile sinnes committed, this accomplisheth it in keeping us, •••• committamus plangenda, that we commit not sinnes to be bewailed.

VERSE 13.

3 PRomittit, he promiseth. Then will I teach transgressors thy wayes, and sin∣ners shall be converted unto thee. This was Peters charge, t•• cum conversus fueris, confirma fratres, when thou art converted, strengthen thy brethren. In this verse, first, promittit, he promises: secondly, prophetat, he prophecies: or I promittit Deo quid pro eo facturus est, he promiseth to God what hee will doe for him: secondly, promittit vicino quod ••i; he pro∣mises to his neighbour what he will doe for him: third∣ly, promittit sibi successum; he promises successe to him∣selfe.

1 Promittit Deo, hee promises to God: David had done God wrong, to scandalize religion, and by his evill example to corrupt many: for great and eminent persons sinne infectiously, their iniquities are catching. He now promiseth that he will make amends to God in becom∣ming a teacher to convert others to righteousnesse: exem∣plo, consilio, authoritate regia, prophetica, by example, coun∣sell, authority royall, propheticall. For as we are accounta∣ble to God for such sinnes as are done in others by our oc∣casion, so we doe owe God a dutie of endeavour to keepe others as neare him, and draw as many to him as we may.

2 Promittit vicino, he promiseth to his neighbour. He is sensible how farre his corrupt life hath extended to cor∣rupt others, he oweth them an amends also, and promiseth himselfe a teacher of them. This is one of the fullest expres∣sions of pious charity, that we can make one to another, to

communicate to each other the knowledge of salvation, and the way to it, and to put one another in that way, and to put them on with cheerefulnesse to runne in it.

3 Promittit sibi, he promiseth to himselfe. He is confi∣dent that he shall have good successe in this way and holy course, and that sinners shall turne: for the example of re∣pentance in so potent a King, cannot but worke strongly upon such as he shall undertake to teach.

Our lesson from this example is in sight: for when God* 1.186 hath wrought a good worke upon us in turning us from sinne to true repentance, it is our duty to labour the con∣version of other sinners to God. A perfect convert is the best teacher of the wayes of God that can be, for he knowes these three things which will most move to conversion.

1 He knowes the foulenesse, the foolishnesse, the bur∣then and vexation of sinne; he hath seene the danger of it, and hath by wofull experience found how uncomfortable a thing it is to live in the displeasure of God, and to be de∣prived of the comfort of the holy Ghost. He feeles how the conscience is oppressed with sinne, and how wee are made to remember all our evill wayes from the first sinne. We see all this in David, for the filthinesse of his sinne, he doth earnestly desire to be washed, and washed cleane, washed with hysope, that he may be whiter than snow. For the burthen of sinne, it lay so heavy upon him, that he desireth to be made to heare of joy and gladnesse, for his sinne and the feare of Gods judgements had broken his bones. For the departure of God from him, he was so sen∣sible of it, that he prayeth the spirit of God not to depart from him. For his former sinnes, they all lay upon his op∣pressed conscience, that he remembred them from his con∣ception and birth: and he saw the danger of temptations, and therefore desireth the confirming spirit of God to keep him from falling into new, or relapsing into old sinnes.

2 A true Convert knoweth the bitternesse of true repen∣tance: he that hath kept an ill dyet, and thereby lost his health, and is put to it to sweate, to purge, to bleed, to ab∣staine

from all toothsome and pleasing eates, and is kept to a dyet, and enforced to live medicé, miseré, in physicke, in misery, for the time till his health be repaired: such a one will give warning to others, to abstaine from such things as hazard our health. He can tell how deare it doth cost the purse, how much it restraineth a mans liberty, what paines he suffereth in his body, how much his minde is disquieted in his bodily distemperatures, and all to repaire what some ill dyet hath corrupted in his body. So is it with the true Convert, he can relate the bitternesse of repentance, which is the soules physicke for sinne: there is nothing in the world so smarting and a king as true repentance is. In the generality of men, the most presume upon this remedy: they sinne on, and flatter themselves that a miserere, have mercy, at last, will set all to rights. It is true, that repen∣tance doth amend all, it purgeth us, and restoreth us to the favour of God, but they consider not the bitternesse there∣of: for the soules of the penitent are heavy within them, even to death, their eyes runne rivers of waters, their throats are hoarse with roring and crying for mercy, their teares are their drinke day and night, they have sighes and grones which cannot be exprest. The sorrowes of hell, so David doth call them, doe compasse them round about: they call upon God, and he will not heare them: they doe seeke him, and he will not presently be found: like Mari∣ners in a storme, their cunning is gone, they are at their wits end. Sometimes they cry, quid feci? what have I done? and remember all their sinnes; Sathan then comes in to helpe their memory, upbrayding them with those very sinnes to which he enticed them, with a non est salus ti••i in Deo tu••, there is no safety for thee in thy God. God saith, but I will reprove thee, and set them in order before thee.

The word of God scourgeth us, that when wee heare it preached, and finde our owne sinnes detected and threatned, we thinke the Sermon intended against us. The contrary good life of others, walking in good wayes, re∣provesth

us, and cryeth shame on us that we have not done as they doe, that we might have had peace, but especially our conscience within us is a thousand witnesses against us, and is a record written within and without, like Ezekiels scrowle, with lamentations, mourning, and woe: some∣times we cry like Saint Peters auditours, quid faciemus? what shall wee doe? or as Iob, quid faciam tibi? what shall I doe unto thee? hide our selves from God wee cannot, we cannot goe out of the reach of that right hand which findeth out all his enemies: excuse our selves we cannot, for who can answer God one for a thou∣sand? his spirit searcheth hearts and reines, nothing is hid from the eye of his jealousie. He is wise to discerne, holy to hate, just to punish. A soule thus anguished and embit∣tered with remorse of sinne, is emblemed in Prometheus his Vulture, ever feeding upon the heart: wretched man that I am, who shall deliver me?

David hath many very excellent expressures of peniten∣tiall fits, which doe lively set forth the paine that true re∣pentance doth put a man to: but one amongst the rest to my opinion doth render it in the heighth of bitternesse, and makes it a non ficut no such, I remembred God, and was trou∣bled:* 1.187 for what refuge hath a sinner, but God, and what comfort can a sorrowfull soule have but in him? yet sinne is so contrary to him, that a guilty soule cannot thinke up∣on him but as an enemy. You see it in the first sinners, the first thing they did after they had sinned, was to flye away from the presence of God. Let a true Convert tell sinners all this, and see what joy they can take in sinne, when it is like to cost them all this, breaking of the heart, confusion of face, confession of mouth, confession of soule. A true peni∣tent must keepe a session within himselfe, he must give in evidence against himselfe, his conscience must accuse him, his memory must beare witnesse against him, he must judge himselfe, that he be not judged of the Lord: he must after sentence be avenged on himselfe by a voluntary penance, afflicting his soule, chastening his body, restraining it from

pleasures, humbling it with fasting, wearying it with la∣bour, weakening it with watching, and by all means bring∣ing it into subjection.

Beloved, sit downe, and cast up the cost and paine of this spirituall physicke for a sinne-sicke soule, and if there be a∣ny of you that hath past this course of physicke, and kept you to it without shrinking or shifting from it: I dare say such a one can say, Nocet empta dolore voluptas, Pleasure hurts that's bought with pain, and docet teaches too: he will scarce eate of the forbidden fruit, it is faire to the eye, it is delicious in taste. But it is the dearest bargaine that ever we bought, a momentany short delight, with many weary dayes & nights of penitential remorse & anguish of soule.

3 None so fit as true Converts, to teach transgressors the sweet benefit of reconciliation to God, the comfort of the holy Ghost, and the peace of conscience. Such perceive the difference betweene the bondage of sinne, and the free∣dome of the spirit. They know what it is to lose the cheer∣full light of Gods gratious countenance: they can say that in his favour is life, light, and delight. As their longing de∣sire was great to come and appeare before God, and as they thirsted after the full river of his pleasures, so the re∣covery of that joy, over-joyeth them.

When thou turnedst againe the captivity of Sion, wee were like those that dreame. Our mouthes were filled with laughter, and our tongues with joy. Then they said, the Lord hath done great things for us, the Lord hath done great things for us, whereof we rejoyce.

As God is described in the shepheard who recovered his lost sheep, and in the woman who found her lost groat, and in the father who recovered and received his prodigall sonne, with more joy than the shepheard had in his 99. than the woman had in the rest of her money, than the fa∣ther had in his eldest sonne that had alwaies beene with him: So a converted sinner, delighteth more in God after his conversion, then he did before. Ibo & revertar ad pa∣trens moum, I will goe and returne to my father. I will

goe and returne to my first husband, for then it was bet∣ter with me than it is now.

A Convert can tell transgressors how his father espied him a far off, how he met him upon the way, how he fell on his necke and kissed him, and bade him welcome, how he brought first stolam primam, the chiefe garment to cover him: how he killed vitulum illum, that calfe, and had mu∣sicke and dancing for joy for his returne. One of the grea∣test feares of a sinner who hath sold God for some vaine pleasure, is, that God will never be recovered to favour him againe, and that is one of the Scorpions wherewith the very Saints of God are scourged. Sathan abetteth that feare in them, with terrible overtures of the impartiall ju∣stice of God, and it is the voyce of the wicked of the earth; Tush, God hath forsaken him, and there is none to helpe him. David was heart-sicke of this disease. Many there be that say to my soule, there is no helpe for thee in thy God. A true penitent reconciled to God, can tell such that they belye the holy one of Israell; with the Lord there is mercy that he may be feared. He giveth pardon for sinnes, and for∣giveth all thine iniquities. He continueth but a while in an∣ger: if a sinner wil not come to him, he wil whet his sword, he will make ready his bow, and prepare his arrowes for execution: But if a sinner will forsake his evill wayes, and returne to him, he will behold him a farre off, and meete him upon the way, and embrace him with his savour. This is the chiefe errand that we have from God to his Church, to carry to them the word of reconciliation, to preach peace to them that are neare, and to them that are farre off, liberty to the imprisoned, and to such as are opprest, the taking off of the yoke.

He that hath beene scorched with the flames of hell, who hath felt the sting of a cruciating conscience, who hath beene shaken and shattered with the terror of the Lord, and hath found joy and comfort upon his repen∣tance, he can testifie for God, that he is gratious and mer∣cifull, that he may be entreated: so David, Come hearken

to me all ye that feare God, and I will tell you what he hath done for my soule. There is a Psalme of purpose for* 1.188 it, wherein the Prophet magnifieth both his owne mise∣rie, and Gods singular mercy, with a probatum est, so it is: experto crede, beleeve him that hath found it by experience: he tels what he hath comfortably found, and the Church hath joy of it.

Seeing a convert is so fit for this service, let all sinners* 1.189 labour to hasten and accomplish their conversion, of pur∣pose to doe God this good service in teaching others. This would multiply teachers in the Church, and turne us all into ministers of reconciliation. Every one should teach his neighbour the feare of the Lord. We cannot put our selves in a fairer way to glory: for, They that turne many* 1.190 to righteousnesse, shall shine as the starres in the firma∣ment. Be they Ecclesiasticall or Lay, be they such as doe it ex officio, out of duty, by vertue of a speciall calling, or ex charitate, from the love they beare to God and their bre∣thren: Their reward is with God, and they shall eate the fruit of their labours from the tree of life in the middest of the garden. It is the nature of goodnesse, for, Bonum est communicativum sui, Good is of a spreading nature: bonus malum bonum esse vult, ut sit sui similis, the good would have the evill to be good, that he may be like himselfe. We cannot more holily, more charitably expresse our conversi∣on to God, than by teaching transgressors his waies. We cannot want schollers: for totus mundus est in maligno posi∣tus, the whole world is set upon evill: what if some say, Nolumus scientiam viarum tuarum, wee desire not the knowledge of thy waies, and hate to be reformed: yet o∣thers will hearken, and even they may by the favour of God be softened to an impression.

In our evill conversation we were forward enough to draw in others to the societie of our evils to corrupt and pervert good manners. So theeves that say, we will all have one purse: and immoderate drinkers sit together, till strong drinke inflame them.

Me thinkes the Apostle is very reasonable, Sicut dedistis membra vestra, as you have given your members, so give your members. I may say to a Convert, doe but the same diligence in converting thy brother, that thou hast done and used in corrupting him, and it will passe currant: let thy counsell and example looke that way, and thinke thy conversion effected for this. The father of mercies, and God* 1.191 of all comfort, comforteth us in all our tribulation, that wee may be able to comfort them which bee in any trouble, by the comfort wherewith we our selves are comforted of God. The rule holdeth throughout, as in consolation, so in instructi∣on, and in reprehension, and in conviction of the consci∣ence. As every one hath received any measure of grace from God, so let him communicate his knowledge and his grace to others in love, remembring that we are members one of another. This is the way to advance the building up of the Church of God, and to demolish the power of Sathans kingdome.

None can pleade exemption from this duty, for when David the King offereth his service this way, who can sit out! The more eminent the person is, the more effectuall is his teaching, and the sooner will transgressors give eare to him.

See here the wisedome and goodnesse of God, how he* 1.192 hath wrought good out of evill: for he hath stooped the Majestie of a King, to the service of a teacher, and hath san∣ctified the person of a transgressor, to the conversion of transgressors. The corrupter of his owne waies becom∣meth a guide to others. This also doth encourage our la∣bour for our conversion, because it is a new making to us. The proofe of it we haue in Saint Paul, who no sooner was himselfe converted, but he laboured the illumination of such as were in darkenesse, the confirmation of the weake, and the conversion of all that were in their owne crooked waies to the waies of God. I deny not but Scribes and Pharises in Moses chaire may teach well who live ungod∣ly, and being unconverted themselves, may be instruments

of the conversion of others. But this is done by no vertue or grace in them, but by the power of Gods ordinance in their calling: for grace followeth the calling sometimes, where it forsaketh the person.

Lastly, we see the way to recover transgressors, which* 1.193 is by teaching them the waies of God. Transgressors are such as goe out of the way, ambulant in via non bona, they walke in the way which is not good, and nature is no good guide: for corrupt nature is like to the earth under the curse, it bringeth forth nothing but brambles and thornes: teaching is the culture of it. The reproofe of sinne from the law, breaketh up the ground, doctrine soweth the good seed, exhortation and continuall inculcation in sea∣son, and out of season, doth water it: the sonne of righte∣ousnesse shineth on it, and giveth it vegetation. Therefore so many as have any desire to know the waies of God, let them hearken to teaching. The word is given to profit withall, and it is a singular blessing of God to that place where teaching of the waies of God is plenteous, and where the way of obedience and salvation is declared: else, all we like sheepe shall goe astray, and walke in croo∣ked pathes. God in wisedome knowing how usefull this would be in his Church, to have some to instruct and teach others his waies, began himselfe to furnish the first begin∣ners of the world with abilities for this purpose: for the state of innocency needed no other than its owne light to shew it the right way. After the fall, yet the remaines of intellectuall light, holpen with speciall grace in the fa∣thers, served for bookes, and lawes, and rules of good life, all the first age of the world. Then the Preacher of Righ∣teousnesse survived to see and begin a new world, his sonne Sem, of likelihood that Melchizedeck King of Sa∣lem, so famous for a King and Priest to Abraham. Abra∣ham (God knew) would teach his children: Moses first re∣ceived the Law from God, he was assisted by the holy Prophets till Christ: hunc audite, heare him: Then he sent, Goeye into all the world, teach; and he established the Evangelicall Priesthood in the Church: yet if all converts

did joyne with them, the great harvest could not want la∣bourers.

2 Prophetat: & impiieonv ertentur adte: He prophe∣sies; and the wicked shall be converted unto thee. This is finis praedicationis, the end of Preaching: the word is given to profit, Haec utilitas, this is profit: omnes sicut oves aber∣ravimus, reduces ad ovile, we have gone astray like sheep, thou shalt bring us backe to the sheepefold. Opus, 1 ardu∣um: 2 gratum, a worke, 1 hard, 2 acceptable. 1 arduum, hard. Much more then creation, there his dixit, said, was fecit, did: to make man of earth was opus verbi, the work of his word, rather verbum opus, the word his worke. To recover man from Sathan, it was fortitudo brachii, the strength of his arme: verbum factum, factumcaro, the word made, made flesh; for it is more easie to make a convert a Saint, than to make a sinner a convert.

In the creation of man, no repugnancie of the matter; in the conversiō of a sinner, a new creation, nay reluctation.

In the creation, God infused, the body received the spirit of life, and we became templum spiritus, the temple of the holy Ghost: Sed cum domus creationis facta esset spe∣lunca latronum, but when the house of creation became a denne of theeves? When man had lost his holinesse and righteousnesse: beside the privation of grace, there came in also a corrupt habit of perverse opposition to God: so that when God offereth grace, man refuseth it, and is loath to admit the holy Ghost a guest.

When we doe receive him, we often grieve, sometimes quench him, naturalis homo non potest percipere, non vul•• recipere, non potest retinere, the naturall man cannot per∣ceive, will not receive, cannot retaine. We are ill hus∣bands of this talent: the Sonne came to call sinners: Sathan hath got the hand of us, for we would not be converted: his temptation not onely corrupted our manners, it also empoysoneth our affections. Christ on earth declared his power by sea and land, yet his brethren the Iewes, nor by miracles, nor by example, nor by doctrine would be con∣verted. Facilius est rempublicā novam constituere quàm de∣pravatam

corrigere, It is easier to make a new Com∣mon-wealth, than to amend that which is corrupted. All the imaginations onely evill: querela patris, filii non vultis venire ad me, the complaint of a father, children you will not come unto me: quoties ego vos ad me, noluistis, as of∣ten as I would have gathered you unto me, you would not. Venite omnes ad me, come ye all unto me; venientem non c∣jiciam foras, him that comes unto me, I will not cast forth.

2 Gratum, acceptable, first, in subjecto, in the subject: for, licet maligna natur a patiatur jugum, though depraved nature beare the yoke, yet man once converted, would not for all the world be as he was.

There is great difference betweene the pleasure of sinne, and gaudium spiritus, the joy of the spirit. The one a lusci∣ous and surfetting sweetnesse, which killeth appetite, and is but for a season: the other hath a pleasant mixture of delight and desire, rejoyceth with joy unspeakeable and glorious, it is ever in growth and vegetation: crescit incre∣mento Dei, increaseth with the increase of God: Ovis redux nollet esse iterum in deserto, nec pr••digus extra patris domum, the sheepe brought backe would not be againe in the desert, neither the Prodigall out of his fathers house. Latro in cruce conversus regnum cogitat, the thiefe on the Crosse converted, thinkes upon the kingdome of God.* 1.194 I have gone astray like a lost sheepe, seeke thy servant.

2 Gratum in Ecclesia, i▪ militanti, acceptable in the Church militant.

• 1 This mends their companies, I am a companion of* 1.195 all them, &c. Away from me ye wicked, &c.
• 2 It comforts their griefe, it addeth voyces to the con∣vert, Sinne is the sorrow of the Church, Mine eyes gush,* 1.196 &c. I saw the transgressors, and was grieved.

2 In triumphanti, in the triumphant.

• 1 Inter Angelos: hi nos diligunt, amongst the Angels, they love us: these are ministring spirits, our guard.
• 2 Inter sanctos: coelestes animas, quer. an sciant? amongst the Saints. Qu. Doe the Saints know one another in hea∣ven?

• Romanists say, in Deo tanquam in speculo vident om∣nia, in God as in a glasse they see all things. For the con∣tents of the beatificall vision, I dare not number or esteeme them: Saint Augustine. They may have intelligence from earth by the soules that goe hence: this doe I beleeve and teach.

• 1 That their joy is not yet full.
• 2 That the knowledge of such conversation here would adde to their joy.
• 3 That God is free to fill up their measure, how farre and in what kinde, Ignoramus, we know not.

3 Gratum in instituto, acceptable in the thing it selfe. No comfort to piety, or charity like to communication. The liberall man is in his trim quando distribuit, when hee gives: in such chests reponit thesauros, Christ layes up his treasures. It is my joy to say, my bread, my wooll, my friends, my purse, my hand, my letter made such a one. In charitie, aurum m••um in altari Domini, my gold upon Gods Altar. Of all the friends we have, we esteeme them best that have converted us from sinne to righteousnesse, by reforming the errors of our judgement, or the vices of our conversation. He that of a poore man makes me rich, he fitteth me for this world. He that of a wicked, lewd, la∣scivious man, makes me godly, fitteth me for this life, and that which is to come, for godlinesse hath the promises of both.

We hold our calling and meanes by this service, we doe it ex officio, out of duty. We lift up our voyces like trum∣pets to tell the house of Iacob their sinnes: not to shame, but ad dignam emendationem, to am••nd them. No calling requireth more integrity, more fidelity, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; who is sufficient? none hath a greater reward: our reward is with God, yea God is our exceeding great reward. We have the office and name of Iesus, servabis teipsum & quite au∣diunt, thou shalt save thy selfe, and them that heare thee. They that turne many to righteousnesse, shall shine like starres: he telleth the number of these starres, and calleth

them all by their names.

4 Gratum Deo, acceptable to God, he is emblemed in the father of the Prodigall▪ Bring my sons from farre, and my* 1.197 daughters from the ends of the earth. Good Ministers un∣dergoe a great hazard in this service, for if any perish in his sinne for want of our warning, his bloud is upon us.

Ob. But doth not David presume to promise this?

Sol No, our labour is not in vaine in the Lord, for,

• 1 If some sinners like the high way, non recipiunt bonum, receive not the good, as they that hate to be refor∣med, sinne raigning in them, crying, Nolumus scientiam viarum tuarum, non possunt audiri: strepitus in domo: We desire not the knowledge of thy wayes: they cannot bee heard: there is a noyse in the house. Christ would gather them: noluerunt, they would not.
• 2 If some like stony ground receive seed, and it wither for want of moysture.
• 3 If some receive it with joy, and the cares or pleasures of life choake it.
• 4 Yet there is some good ground, which cultured and well ploughed and stirred by the sharpe coulter of the law, watered with the teares of their teachers, and the dew of heavenly grace, will take the seed, and bring forth fruit.

Saint Ambrose to Monica Saint Augustines mother, impossibile est ut filius harum lachrymarū pereat: it is impos∣sible that the sonne of these teares should perish. True it is, many conne••s little thanke for labouring their conver∣sion, yea the•• are angry with us for it. Thou thankest him that putteth thy stray beast into the way: why art thou offended with him, qui teipsum vellet reducere aberrantem? which would bring thee thy selfe backe going astray? Bo∣nam* 1.198 vis domum, uxorem bonam, & cur non teipsum bonum? thou wouldst have a good house, a good wife: why not thy selfe good? Let us cut a passage through all impediments, with zeale, and faith, and love, beleeving that this good worke cannot miscarry.

True it is, that good workes exact our uttermost of per∣formance, propter se, for themselves: successus est extra nos, the successe is out of our power, yet our hope and faith may cheerefully look to the successe. Davids faith hath ground,

• 1 From the fitnesse of him to teach.
• 2 From the acceptablenesse of the worke.
• 3 From the dignity of the subject, vias tuas, thy wayes.
• 4 From the auxiliarie cooperation of God: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fellow-workers with God. From this passage observe, God hath sundry wayes to teach.

1 By Catechisme: so Lois and Eunice did teach Pauls Timothy. The Creed, oratio dominica, lex, Lords prayer, the Law; Three Sermons, teaching, credenda, petenda, a∣genda, things to be beleeved, to be asked, to be done.

2 By reading the Word, these are sure oracles, able to make thee wise to salvation. Moses of old time hath in e∣very Citie, them that preach him, seeing he is read in the* 1.199 Synagogue every Sabbath day.

3 By Sermons, giving the sense of the word, dividing and applying it aright. Where able men are wanting, the Church provideth Homilies profitable. In Conc. Vasensi, Anno 444. Si presbyter infirmitate prohibente non potuerit pr••dicare, Sanctorum patrum Homiliae à Diaconis recitentur. If the Priest by reason of infirmity, cannot Preach, let the Homilies of the holy Fathers be repeated by the Dea∣cons.

Some hold good preferments in the Church, that are ve∣ry sicke of an impotency to that service: these have this helpe. Preaching learnedly and conscionably by laboured Sermons, hath ever had great honour, and hath great effi∣cacie: but Cavete quomodo audiatis, take heed how ye heare. There may be danger in the failing of the Preacher, in judgement or discretion. For some vent their fancies for truth, their owne selfe. flatteries for the spirit of consolati∣on, their owne furies for zeale, their owne spleene for re∣prehension, and turne the bread of life to gravell. Try the spirits si ex Deo, if they be of God: as they of Berea: Scru∣tamini

Scripturas, search the Scriptures.

4 Here is another kinde of teaching, when converted sinners turne teachers. This is the rich mans suit, si unus •• mortuis, if one from the dead. Benhadads servants shew∣ed comfort to their drooping Master, saying, We have heard that the Kings of Israell are mercifull men. If one of them could have said it by any experience, or a King in his case had found it so, how had he comforted him? David could say, Dicam quid fecit animae meae, I will tell you what he hath done for my soule. I was in misery and he helped me, I sinned foully, provokingly, scandalously, I continued in sinne impenitently. At last I was chidden: I was sorry, I was ashamed, I cryed God mercy, he heard me, forgave me, and received me to favour.

They that speake from hearing, reading, or contempla∣tion, speake not so to the heart, as they that have had ex∣perience. Give me a grieved man comforted, let him tell his owne tale. There is no oratorie, no varnish or guilded speech, wrought and laboured by the sweate of art, that may compare with his plaine tale. He hath cor in lingu••, his heart in his tongue: no musicke like his voluntarie. Da∣vid will loose no time. Then will I teach: then when I heare of joy and gladnesse, when my broken bones rejoyce, &c. These words doe further afford a very cleare descri∣ption of repentance: which is the conversion of a sinner to God: Et peccatores ad te convertentur, and sinners shall be converted unto thee.

• 1 The subject wrought upon, sinners.
• 2 The worke, to turne them.
• 3 The object to which they are inclined; God.
• 4 The author of this conversion.

1 The subject, Sinners: a very crosse unto ward piece to worke on. Creation made us Saints, our fall transformed us to divels, and originally we are no better than the chil∣dren of darkenesse, blinde to all that may please God: chil∣dren of weakenesse, unable to performe any good service to God: filii ir•• ad p••••am, sonnes of wrath fitted for pu∣nishment:

so the name of sinner doth containe,

1 A totall corruption of nature deserving.

2 A necessary obligation, ad poenam, to punishment. In the one there is pudor maleficii the shame of evill doing: in the other is terror judicii, the terror of judgement. Take a sinner as he is in himselfe, without grace sanctifying him, and mercy pardoning him, he is the vilest and unworthiest of all the creatures that God made, in whom the image of God is blemished, and almost utterly defaced. The Angels that stand in integrity, are as they were made, and they doe his will who made them. The celestiall bodies keepe their places, and doe the service for which they are made. The Sunne knowes his rising, and the Moone her going down. The Sunne goeth forth as a Bridegroome, and as a Gyant to his race; as if these heavenly bodies had reason to doe their makers will; so are they guided evermore by the law of their creation. The earth and the bruit creatures in their kinde, follow the rule of that first law, onely divels and men resist it, and goe their owne waies, to Gods disho∣nour, and their owne hurt. The divels in malice to God, and in envy to man, ever labouring to pervert the waies of God. Sinners goe in their owne crooked waies, yea, they runne violently in them, as an hot and fierce horse into the battell.

Such are we all naturally, conceived in sinne, and borne in iniquity, and after drawing sinne to us with the cords of vanity. For our naturall corruption first defiling us, and the example of evill infecting us, and the temptations of Sa∣than instigating us, and the sweetnesse of the pleasure of sinne enticing us, and the custome of sinne hardening us, we become abhominable, and to every good worke repro∣bate. Miserable men that we are, who shall deliver us from this body of death! And that which maketh our misery most miserable is, Israell doth not know, My people doe not* 1.200 consider: have ye no regard all ye that worke iniquity! No, they have no regard.

Let a man ayle any thing in his health by sicknesse or

sorenesse, he feeles it, he complaines of it, he seeketh for re∣medy: so Ieremie, My bowels, my bowels, I am pained at* 1.201 the very heart: Ezec bias boile, Asaes gowt, make them very full of griefe.

Let a man ayle any thing in his estate, he is very sensible: the poore widow makes great moane to Elisha, being in debt. Helpe O Lord, the King, cryes the woman of Sa∣maria, in the famine thereof. Onely the sinner, whose soule is divested of grace, habited in sinne, in hazard of hell, neither feeleth the want, nor feareth the danger: nei∣ther complaineth of what it is, nor seeketh remedy. David himselfe who had tasted and drunke deepe of the spirituall favours of God, lyeth tenne moneths together wallowing in the mire of uncleannesse, sleeping in the deep and dead sleepe of sinne, and not thinking upon a recoverie. A sin∣ner during the time of his impenitencie, stands suspended from the holy temple of God, which is excommunicatio minor, the lesser excommunication. The faithfull cry, A∣way from me ye transgressors, and God himselfe hideth his face from him.

There is not amongst vegetables, a bramble, a thistle, things unvalued & noxious. There are not amongst the ani∣mate creatures of the earth, not the least of the winged flies in the ayre, or the creeping wormes on earth, which the unheedy foot of man or beast compoundeth with the earth it goes on; but it hath more of God in it than a sin∣ner hath, during his impenitencie. These are as he made them: but a sinner not returning to God, hath lost himselfe, and Gods image in him is defaced. All other creatures stand to health in their owne natures: man is diseased: mor∣bus est, he is all disease.

It is worth the noting, that God corrupted not the na∣ture of any creature to punish the sinne of man; he would not lose the glory of omnia bene fecit, he did make all well. In wrath he remembred mercy, for those creatures that are the curse of the earth, brambles, thistles, and thornes, are also of singular vertue and use for the good of man:

onely he used these for roddes to scourge man. This it is to be a sinner, and such as these was David, and upon such he promiseth to worke.

2 Opus; convertentur: the worke; shall be converted. This is repentance begunne, for the impenitent goeth on still in his wickednesse: he goeth of himselfe, for we may goe downe the hill easily, nostro pondere ferimur, we are carried with our owne weight. The faster and the further we goe in a wrong way, the more we erre; it is not profe∣ctus, a going on, but aberratio, wandring. All we like sheep have gone astray, errabund•• vestigia, our footsteps are wandring. A travailer that regardeth his way, and heedeth his journey, is still asking the way. Therefore the Prophet alluding hereunto, biddeth us from the Lord, thus saith the Lord: Stand upon the waies, and behold and aske for the old* 1.202 way, which is the good way, and walke therein, and you shall finde rest for your soules.

It is no losse of time, no•• hinderance to our speed, to stand upon the waies, to aske for the good way, for they that goe out of that way, finde no rest. God hath left us certaine guides of our way, his word and his spirit: let us aske of them the way, they will direct us aright. Aske the Patriarkes, the Prophets, the Converts of all times, the Sonne of God, and his holy Apostles, they have gone this way themselves, and knew it perfectly; these will say, haec est via, ambulate in ••••, this is the way, walke ye in it: turne not to the right hand, nor to the left, keepe on forth right, for that is the way of true wisedome. They that keepe the right way, must take heed of turning. Remem∣ber Lots wife, doe not so much as looke backe, but let them that either doe know they goe wrong, or doubt whether they goe right, stand upon the waies and behold: let them looke about them and see, if by their owne judgement they can direct themselves: but let them not trust that too farre, let them also aske for the good way, for there is a way that* 1.203 seemeth good in a mans owne eyes, but the end thereof are the wayes of death: This is via••on bona, the way not

good: we must turne out of it: here repentance beginneth. Leave to doe evill. Natures way, the way of corrupt will,* 1.204 the way of our lusts, the way of the world, are beaten waies, many travaile them, but these are new waies which are called our owne crooked waies: turne out of them.

3 The object; to the Lord.

This may seeme to import very small comfort for trans∣gressors to turne to the Lord: for he hath declared himselfe a jealous God, and a consuming fire, he hath digged a pit for sinners, his wisedome cannot but see his lawes broken; his holinesse can doe no lesse than abhorre it, his justice cannot but punish it. To turne sinners to God, is to bring stubble to the fire: but marke the sequence of my text: First he will teach sinners Gods waies, and then there can be no danger of their turning to God. For Adam, when he had turned from God by disobedience, it was no won∣der that he turned not to God by repentance, but fled from his presence and hid himselfe, because the way to God was shutup, till God himselfe opened it in the promised seed▪ yet there is no record of his turning kept.

This point affordeth the most comfortable doctrine that we can preach, or you heare, That a sinner may turne to God, and be welcome to him: it is the oyle of gladnesse, it is the bread that strengtheneth mans heart, Manna recon∣ditum, the hidden Manna. It is a flagon of wine from the Lords Cellar. It is the fulnesse and fatnesse, and marrow of Gods house. It is the living water drawne from the rivers of Gods pleasure, which refresh the City magni regis, of the great King. It is the very extraction and distilment of the two Testaments of the Law and of the Gospell. Let a sinner upon survey of his conscience, and the detection of his sinne, whilest his iniquities are in number, and are set in order before him, even then in the cold fit of feare, re∣sort to the Lord, and cast himselfe at his feet, and seeke his face. There be great reasons for it.

1 There is a necessitie in it, there is no helpe elsewhere,* 1.205

none can forgive sinnes but God onely. The Apostles and Ministers of the Word, forgive sinnes upon repentance, but ministerially they doe pronounce Gods pardon, ex of∣ficio, by their office. Therefore the Iewes accused Christ of blasphemy, for forgiving sinnes, for they knew him not to be God. He healeth all our infirmities, and pardo∣neth all our sinnes.

2 God, though he abhorre sinne, yet he loveth the per∣son* 1.206 of the sinner: he cannot despise the worke of his own hand: he hath sworne by his life, that he will not the death of a sinner, but rather that he turne to him. All the while that he hath his hand in his bosome, while he is plucking of his sword out of the sheath, while he is whetting of it, while he is lifting it up, all this while he is expecting our re∣pentance, and if we turne not, he smiteth home; if we doe convert, he saith: Put up thy selfe into thy scabberd, rest* 1.207 and be still. He dealeth not withus as with enemies, at armes end, but forbeareth us, and openeth his bosome, and revealeth to us the bowels of his compassion.

The two greatest and dearest loves that are, he taketh upon himself, to declare his tendernesse over us: 1 the love of an husband; secondly, of a father, for under these titles he hath desired to appeare to his Church; yet he taketh an holy pride to transcend husbands and fathers in their na∣turall love: for thy Maker is thy husband, the Lord of* 1.208 hoasts is his name. What husband will receive againe a disloyall divorced wife, that hath given her body to be de∣filed, and hath scornefully abused him, and borne children to strangers? yet God receiveth us after all this wrong: yea▪ whilest we are in the height of this sinne, he wooeth and courteth us, and seeketh our conversion. I will allure her, and bring her into the wildernesse, and speake friendly to* 1.209 her heart.

Though fathers provoked by disobedient children, for∣get naturall affection, and mothers cast off all compassion, yet God cannot: yea, though he doe for a time forbeare, yet upon repentance, if thou turne to him▪ In the place

where it was said, ye are not my people, there it shall bee* 1.210 said unto them, ye are the sonnes of the living God. Hee was that father who saw, met, received▪ and cloathed, and welcommed his vnthrifty sonne: he sent not after him, but when he returned, he embraced him▪ Our God is kinder than that father, for he sendeth into the farre Country af∣ter to seeke us out: he sendeth his Prophets, Apostles, Mi∣nisters, Ite in universum mundum, goe into all the world: he riseth early to send them. God himselfe offereth his owne wings: how often would I have gathered you? some parables expresse chiefly what God doth: somewhat we should doe. The parable of the Prodigall chiefly shew∣eth, quid nos, what we. The parable of the lost sheepe, quid Deus, what God.

3 We have comfort from Gods often inviting sinners* 1.211 to him: nothing shall dismay us, for he requireth and com∣mandeth our resort to him, with a non obstante, nothing* 1.212 hindering: and Samuel saith to the people, yee have done all this wickednesse, yet turne not aside from following the Lord, but serve the Lord with all your heart: and Christ saith, Come all weary and heavy laden.

4 God taketh more pleasure in the returne of a sinner to* 1.213 him, then he conceived anger for his departing from him. When God had lost Adam by his sinnes, the griefe was not so great as his joy was, when he recovered him by the seed of the woman. The second Adam had twise from heaven proclaimed over him, Hic est filius meus dilectus, this is my beloved Sonne. There is a parable for that more joy for the lost sheepe, than the 99. Sinne is an act of depraved na∣ture, it is opus nostrum, our worke: Grace is opus Dei, Gods worke: he loves his owne workes more than hee hates ours.

Iacob: Satis est, vivit filius meus, It is enough, my sonne* 1.214 is yet alive. The father in the parable, pleaded and justified the cause of his joy, My sonne was lost, and is found. This shewes the sure mercies of God, which declare him God. But because of us sinners, thou shalt be called merci∣full:* 1.215

for, ubi non est miseria, non est misericordia, where there is no misery, there is no mercy.

The first sinners were Angels, they fell not all, and those that fell did corrupt onely themselves, there was no propagation of that creature. When Adam and Evah fell, they corrupted the whole nature of mankinde; and this magnified the Creators mercie, when he raised up an horn of salvation to preserve a creature, whose generations had else beene subject to ruine.

God is above his law: his lawes binde him not, neither* 1.216 is his truth or justice prejudiced, or any way blemished by his dispensation and indulgences and maintenance of his prerogative. His revealed will holdeth in the generall, but limiteth him not: he will shew mercy on whom he will. Nei∣ther is he bound to his owne ordained meanes of grace, but he can save without them: and no doubt he doth also; therefore though sinne deserve hell fire, yet he may forgive this punishment where he will, without violence to his law, which much encourageth our turning to God: for, though it come to a decree, yet before the decree come forth, it may by repentance be delayed in the very egressi∣on: the childe may come to birth, and no strength to bring it forth. And howsoever we finde no way of salvation without the Church, nor meanes of grace without Iesus Christ, yet let me tell you, I dare not say, that all those morall heathen who lived in the light of nature onely, yet by the law written in their hearts, did conscionably per∣forme that which that law did command, were certaine∣ly damned. I will shew you what hope may be.

There was a law given to Adam, poena, ••ors, punishment, death. When Adam sinned, hee saw nothing but death before him, he had no hope of favour, God had reserved an unrevealed meanes of mercy in his owne secret wise∣dome and will. It was not a contradiction to the will re∣vealed, but a gratious dispensation to declare him all in all.

Now seeing it is so excellent and so beneficiall a duty to* 1.217 turne to the Lord, consider that God hath concluded us

all under sinne, and that must be the lesson of us all, to turne to him.

What then is required to a perfect conversion to God?* 1.218

1 A search of our hearts for sinne, comparing our waies with the rule, which is the law of God. This is that the just man doth, when he meditateth on the law of God day and night: for that meditation serveth,

• 1 For information of the judgement, quomodo ambulan∣dum, how we are to walke.
• 2 For search of our conscience, quid feci, what have I done?
• 3 For full resolution, quid mer••i, what have I deserved?

2 Vpon this followeth, percussio cordis, the smiting of the heart: a true sorrow and penitentiall deploration, and confession of sinne: for he that confesseth shall finde mer∣cy.

3 A present, holy and constant reformation of life to the uttermost of our power and desire, with care and feare for the future: all this David here promiseth in, peccatores con∣vertentur ad te, sinners shall be converted unto thee. But how shall this be unto me?

4 The Authour of this. Here David is modest: he begin∣neth with docebo vias, I will teach thy wayes▪ but he saith not, et convertam, and I will turne: he will not take that upon him, nor convertent se, they will turne themselves: he will not promise so much for them. Convertentur, they shall be turned: it must be Gods owne worke: turne us, and we shall be turned.

Christ hath delivered us from the extreme rigour and exaction of the law, and by the good favour of God it will now suffice, that we labour our conversion to God, using the meanes by him ordained to that purpose, and cheri∣shing in ourselves the good motions of Gods Spirit, abstai∣ning from sinne all that we can, and declining the occasi∣ons thereof: and when we finde our selves falling away from him, to take our selves in the manner, and speedily to cry God mercy for it, and to be more warie hereafter, by

taking heed to our words and thoughts, and waies, that we may doe no more so. If you desire to know whether you doe abide in him or not:

• 1 Examine your selves by the fruits of holinesse and righ∣teousnesse in your selves, for Christ saith, He that abideth* 1.219 in me, and I in him, he bringeth forth much fruit.
• 2 You shall know it by your zeale in prayer, and the successe thereof: for, if you abide in me, and my words a∣bide in you, you shall aske what you will, and it shall be* 1.220 done unto you.
• 3 By your following the example of Christ, in walking as he walked; for as the merit of his obedience serveth for our justification, so the example of his holinesse advanceth our sanctification: for he hath said, discite à me, learne of me▪ he is a Doctor as Bernard saith, Cujus in ••re verbum vitae, cujus in more vita verbi, in whose presence is the word of life, in whose conversation is the life of the word. His love, his patience, his meekenesse and humility, his o∣bedience to his father, are all exemplarie; and, Blessed is the servant whom his Master, when he commeth, shall finde so doing. Where we affect and endeavour this way, he is assistant to us, and will not faile either in the worke to ayd it, or in the reward to crowne it.

VERSE 14. Deliver me from bloud-guiltinesse O God, thou God of my salvation, and my tongue shall sing aloud of thy righteousnesse.

6 HE supplicateth in particular for pardon of his late great sinne of bloud, in the murther of Uriah.

1 Orat, he prayes, 2 promittit, pro∣mises.

In the petition observe,

• 1 Quid petit: libera me •• sanguine, what he prayes for, Deliver me from bloud.
• 2 A quo: Deus, Deus salut is meae, from whom he askes, O God, thou God of my salvation.

1 Quid petit, what he asketh: here we are directed in* 1.221 our pursuit of pardon, to search our consciences for sinne, and to crave speciall pardon for such sinnes in particular, as doe most disquiet our conscience, and offend God, and scandall our profession of religion abroad, and grieve the Church of God at home.

Such was this notorious sinne of David, the crying sinne of murther, the murther of a loyall faithfull servant. Though all sinnes are mortall, yet they are not all of equall magnitude; the circumstances of persons, time, occasion, place, motives, and such like doe either aggravate or exte∣nuate them. This murther of Davids hath full weight, a King appointed by God to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a shepheard of the people, to be the butcher of a subject: a preserver of

men to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a destroyer. He on whose head God had poured his holy oyle, to rent gall and wormewood to any subject, to turne tyrant. A Prophet of the Lord appointed to guide others in the way of life to become a plotter of death. This bloudy execution done on a subject, so ready to expose his life in defence of his Soveraigne, so deserving honourable reward, so receiving dishonourable injustice. And this to revenge an honest good affection to his Master, and to make way for a marriage to conceale a shamefull adulterie, a former injurie done also to him in defiling his Subjects bed.

Some sinnes affected with strong desire, and committed with sensuall delight, doe charge the conscience, after the glosse of their faire seeming is worne off, with great an∣guish and remorse, that our soules grone under the heavy burthen of them. These would not be foulded up in a gene∣rall confession, but offered in particular and single presen∣tation to the throne of mercy. For the better satisfaction of the divine Majestie who is pleased with a broken and contrite heart, as it after followeth: for the better quieting of the conscience at home within us, which hath no other way to exonerate itselfe, but by a penitentiall and remorse∣full selfe accusation: and this I before taught from Davids former confession▪ I have done this evill in thy sight; as be∣fore* 1.222 in his confession he did particularly acknowledge this ••inne, so here in his supplication for pardon, he mentio∣neth it by name, and cryes God mercy for it. Some sinnes doe but hang on, and these are easily shaken off, but some cleave so close, and sticke so fast, that they aske more care, and labour, and paine to remove them. And generally the sinnes that most please flesh and bloud, doe most offend God.

It seemeth, that David fell into the recovering of it. And for some sinnes, he desired onely that they might be blot∣ted out, which alludeth to the dash of a penne, and soone d••ne. But some fouled him, so that they needed washing throughly.

Some must be washed with bysope, a lather of bloud to fetch out the steines▪ which they left in the conscience: sinnes of a deepe scarlet tincture, of a crimson dye. There is a great difference to be put betweene our common infir∣mities of nature from our ordinarie temptations, and some speciall sinne into which we fall by a sudden surprize of Sathan. The Apostle seemeth to referre to some such sinne, saying, Brethren, if a man be overtaken in a fault, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.223 be prevented before he could advise wisely with the word, or the spirit of God. And many of us are so caught, ere we were aware, in sinnes, which our christian and religious hearts doe abhorre. Thus, many that abhorre drunkennesse, are sometimes in over-merry company, overtaken, to their great after-griefe. Observe it, the first example in all the Booke of God of drunkennesse, was Noah, whom God onely found righteous in the old world. It was the first sinne that we doe reade of after the floud; the world hath beene sicke of it ever since.

The first sinne that Lot fell into after his deliverie from Sodome, in both sharpely punished: for Vinegar is the daughter of Wine, the end of it is sharpe. In such a case, when a profest sober man is so overtaken with wine, when an opportunity hath corrupted any mans conscience, and defiled his soule for gaine or pleasure, or revenge to com∣mit evill. Let him in his suit for his pardon, crave a speciall quictus est against that sinne. Let him not esteeme it the lesse, because he never but once committed it: rather let him take dimension of the magnitude of it, and the danger attending it, and in especiall, make his peace with God for that. Here I save my selfe a labour, which you reflecting your eyes upon your own hearts for disquisition and scruti∣ny, to search if there have beene in any of you any such overtakings of sinne, to seeke your peace with God for them in especiall.

Despise not, neglect not this necessary exhortation to make use of it in time, to make your peace with God for the more offensive sinnes: for if you neglect them, and have

not the pardon of them under seale, you will finde them like some ill dyet to thanke you hereafter, and upbraid you. Sathan knowes his seasons for it, and husbands them to our greatest vexation: two seasons specially.

I When any extraordinary trouble commeth upon us otherwise per adventure undeserved of us; for some sinnes escape a present vengeance, and are reserved for a future judgement: as Joseyhs brethren sold him, abused their fa∣ther with a cunning collusion and their hearts did not once smite them for it that we reade. Twenty three yeares after, when the famine forced them to seeke bread in Egypt, and their brother Ioseph, then to them unknowne, being the Vic••roy of Egypt, received them very hars••ly, heare the* 1.224 story: And they said one to another, we are veril•• guilty con∣cerning our brother, in that we saw the anguish of his soule, when he besought us▪ and we would not heare, therefore is this distresse come upon us.

Observe the brethren of Ioseph now in trouble, innocent and cleare from the crime charged upon them of comming as spies: yet knowing that God never punisheth but where he findeth sin, their consciences accuse them of an old sinne yet owing for to God. At one time God touched all their hearts with remorse of that sinne. They were all in distresse, pares in poena, alike in punishment, and therefore they re∣member the transgression wherein they were pares in cul∣pa alike in fault.

Observe also how they fr••me the enditement against themselves, for if all the Prophets whom God did ever send to tell the house of Jacob their sinnes, had laid the indite∣ment against them▪ if Sathan the great accuser of the Bre∣thren ••ad put in the information against them, none of them all giving their best diligence, or the worst of ma∣lice, could have prest or exprest their fault to a more full accusation, than the voyce of their own guilty consciences enforced it against themselves: for, without extenuation or excuse, they plead all guilty with a strong asseveration.

We are verily guilty, not one or more, but we, all we,

not as accessaries, but all principals, all we guiltie.

The person wronged aggravateth the fault, it was not* 1.225 concerning a stranger in bloud or nation, whom yet the communion of charity did binde to entreat justly and friendly: nor concerning a countryman of ours, whom the law of compatriots doth bid us ••ender: nor concerning an enemy, whom religion commandeth to use favourably, and it is the exaltation of charity, to requite his evill with goodnesse. But concerning a brother, one that called eve∣ry one of them brother, the sonne of the same Jacob the fa∣ther of them all. Would not this have served? no, they de∣clare, they aggravate, and engrieve the trespasse.

1 He was a brother in anguish: enemies recover tender∣nesse and softnesse to enemies in anguish: cruelty resumes humanity in distresse.

2 Here was anguish of the soule, amaritudo animae, that is the soule of anguish, for Ioseph had many vexations: for them that wronged him, who unthankefully requited his painefull and loving search for them to see how they did, and what they wanted. For their unnaturall unkindenesse to himselfe and their loving father, who sent him to them: for the danger he was in of his life: death is fearefull.

3 We saw it: to heare of anguish any where, moves compassion; to heare of a brothers anguish, akes an heart of flesh: but to see it present, and in the strength of the fit, this were enough to soften an hard heart, to thaw a fro∣••en heart, to melt an heart of brasse or iron. A griefe so in∣ward, as in anima, in the soule, yet so sensible, as nos vidi∣mus, we saw it. How were the rivers of their bloud which runne in the channels of their veines, to water the earth, of which they are made, frozen and congealed, that they had neither mercy to pitty their fathers sonne, nor so much tendernesse as to looke another way? nos vidimus, we saw.

Seeing malice and envy had taken away their hearts, why had it left the eyes open to let in so unpleasing a sight?

Thou shouldest not have looked on the day of thy brother▪* 1.226

Thou shouldest not have looked on their affliction in the day of their calamity: oculi aug•••••• dolor••m, commonly, that the eye sees not, the heart grieves not: here the mercies of the brethren were all turned eruell.

4 I but perchance Ioseph might thanke his owne stout heart for their cruell usage of him: for many times our own untemperate carriage in afflictions, brings fewell to the fire that scorcheth us, and blowes more breath into the tempest of winde that bestormeth us. But Iosephs brethren have not this excuse, they confesse their brother resisted them not, but with humble entreaties they confesse he be∣sought us.

The petition of a soule in anguish faire-spoken and hum∣ble, hath pierced hard hearts, and relented cruell intenti∣ons of evill: but it wrought not here: for,

5 They confesse, we would not heare. They did heare the request of their brethren, but they would not heare, for they will not heare, that doe not heare to doe what they are requested.

I have prest this example the more, to declare how troubles awake the conscience from a dead sleepe, and turn our eyes into our owne bosomes, that if there lye a notori∣ou•• unrepented sinne in the heart, stoned, as low as Jonah, who lay asleepe in the bottome of the shippes Hold, affli∣ction will romage the ship, and will cry as the Mariners to Ionah, Awake thou sleeper, and bring it above hatches. Therefore it is wisedome, by confession, by repentance and prayer, to quit our consciences so soone as we can of such sinnes.

Here is a sinne of bloud, almost a full yeare old, and though Nathan hath pronounced Gods pardon of it, the conscience of David is not yet at rest, his thoughts are up∣on it, and his prayers be concerning it.

2 Another of Sathans seasons to call such speciall sinnes to remembrance is, when we are neare our end; that is a sea∣son wherein many of the faithfull servants of God have dangerous and fearefull conflicts with Sathan.

After his 40. daies temptation of Christ in the wilder∣nesse, it is said, that he departed from him for a season. Once he borrowed the heart and tongue of an Apostle, e∣ven of Peter, to tempt him, but Christ resented him, and said, Get thee behinde me Sathan: but he confesseth a little before his passion, The Prince of this world commeth, but he hath nothing in me. There is his advantage against us, when any speciall sinnes lye upon the conscience unrepen∣ted, then he hath something of his in us. This makes ma∣ny an aking heart upon death-beds, for then judgement is at hand, and the old flatterie of sinne, Dominus tardabit, the Lord will delay, is removed by the sensible decay of the body, and the evident symptomes of approaching death. The widdow of Sarepta, when her onely sonne was dead, was in a storme at Eliah, and said unto him: What have I to* 1.227 doe with thee, O thou man of God? art thou come to call my sinne to remembrance, and to slay my sonne? Did the death of her sonne call her sinne to remembrance? bethinke you then, how our owne death in sight and sense will call all our sinnes to remembrance that we have done. And in this Inventorie, if there be any capitall sinne texted and recor∣ded by the conscience, in great and capitall letters, not yet blotted out by our repentance and Gods gracious pardon, how will that sin present it selfe to present remembrance? how will it cruciate and torment the inward man, even the hid man of the heart? Judas his last words gushed out the bowels of his despaire, as his last passion did the bowels of his body. I have sinned in betraying innocent bloud: he had not the heart to breath one miserere, have mercy, to comfort the agony of his despairing end.

The penitent convert thiefe on the Crosse, was in a bet∣ter minde, he glorified God and his Sonne Christ, by a free confession: for, he rebuked his blasphemous fellow thiefe; saying, Dost not thou feare God, seeing we are in the* 1.228 same condemnation? and we indeed justly, for wee receive the reward of our deeds, but this man hath done nothing amisse. This had beene the Crosse of his soule, as that he hung on

was of his body, if his faith had not nailed his sinnes as fast to Christ, as Christ was nailed for them to his Crosse, which he declared in the next words. And he said unto Iesus: Lord remember me when thou commest into thy king∣dome: which was answered with bodie mecum cris, to day thou shalt be with me.

It is worthy our observing, that Iesus Christ did institute the holy Sacrament of his Passion, the evening before his suffering, as it were acting his death in visible demonstra∣tion, before he under-went it. To teach how effectuall the death of Christ is against our sinnes, and for preparati∣on of the soule for her remove hence.

And from hence it is, that the holy Church hath not only offered this Sacrament as the bread of our spirituall life to nourish it, but hath commended it also to sicke persons up∣on their death beds, as viaticum animae, the provision of the soule, so the Councell of Nice calleth it. That the consci∣ence being then purged from all sinne, may receive Iesus Christ in••o it.

And in this holy action, our search of our hearts will soone finde out any eminent and notorious sinne to confesse and repent it, that the conscience may be disburthened, and that the soule of man may be domus pacis, the house of peace: for otherwise we receive that Sacrament unworthi∣ly to our condemnation. Our Saviour is precise in this: If thou bring thy gift to the Altar, and there remembrest that thy brother hath ought against thee, More, if God have ought against thee, leave there thy gift: Goe and be recon∣ciled: et offer, and then bring it. This is a Sacrament from God to us, it is a sacrifice from us to God.

If any great extraordinary sinne lye upon the conscience, we had best exonerate us thereof: for we and our gift will else be unacceptable to him. If God receive our gift, he will not refuse us, for he looketh first upon Abel, then on his sacrifice: we make our offering acceptable, not that us. Now because our sinnes lye so heavy, especially our noto∣rious sinne, this or that particular transgression upon our

conscience in the agonie of death. Christ hath ordained a gracious remedy, that upon our repentance, the faithfull Minister of the Word should have power in his name to pronounce his absolution and free pardon of that, and all the rest sincerely repented: saying, Whosoever sinnes yee re∣mit, they are remitted. And the true penitent hath comfort to his heart in that absolution. Some of our owne brethren at home have quarrelled this as popish, not well advised of the ordinance and institution of Iesus Christ our Master, by whose commission we performe this, as the cleare Text doth warrant.

Tertullian calleth the Clergie a distinct order separate from all other callings to a speciall worke of Gods holy service, for the enlightening of ignorants, and converting transgressors, and comforting the disconsolate, and con∣firming such as are weake. And what greater comfort can we administer, then the assurance of forgivenesse to distres∣sed soules, languishing under the oppression of their con∣science for their sinnes? Therefore Christ in our Commis∣sion useth the same word for our pardoning of sinnes, that he teacheth us to use in our owne prayers to God for our pardon, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Whosoever sinnes yee re∣mit.* 1.229 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Forgive us. A departing soule being to leave the world, and hearing that he that hideth his sinnes shall not prosper, having the sting of conscience, and the Angell of Sathan buffetting him, can no longer hide this fire in his bosome which burneth him, but hee bringeth it forth in confession. And wee finde in the capitall punishment of malefactors, that the feare of judgement, and terrour of conscience, a little before their end hath detected many murthers, adulteries, felonies, and foule transgressions, which till then lay hidden in the secret of their hearts, con∣cealed from the worlds intelligence and suspicion.

In such cases having disburdened their soules, and decla∣red their repentance, our absolution is of force, and then the penitent cryeth, N••nc dimittis servum tuum Domine in pace, Lord now lettest thou thy servant depart in peace:

and as one that hath his yoke taken off, and his burthen ea∣sed, he removeth hence with joy.

2 This petition teacheth, that the sinne of shedding in∣nocent* 1.230 bloud, oppresseth the conscience, and is of a crimo∣sin dye, hardly washt out. After the fall of our Parents, the first sinne we reade recorded, was murther, the first death by it. He that maketh inquisition for bloud, beginneth his search and vengeance at the bloud of Abel. That sinne of bloud in Caine is set for terror in the beginning of the ho∣ly story of the Bible, to advise us of that roaring Lyon, who goeth about continually seeking whom hee may devoure. He was a lyar and a murtherer from the beginning: hee practised upon the soules and bodies of our first Parents, and by a cunning lye brought in death upon them in Para∣dise. Then he incensed a brother against a brother in the first infancie of time. Observe that murther,

• 1 In the conception of it.
• 2 In the act and execution.
• 3 In the sequell and event of it.

1 In the conception: the provocation was onely Gods accepting of his brother in his service, and his refusing him, which made his death a persecution in Caine, a Martyrdom in Abel. This put murther into the heart, God saw it there, yet he taketh notice of it by the countenāce of Cain: Anger cannot well conceale it selfe: and God is so tender, as not to endure a frowning countenance in us to one another. He expostulated the cause with Caine: he layed the fault upon himselfe: If thou doe well, &c. he gave him place of his brother, and promised him his subjection. Hee would have cured Caine of this disease, but he would not.

2 In the act. It was the foulest that could be: Cain tal∣ked with Abel his brother: no question but it was a faire ••poken parley which tempted him ••alone with him into the field, and there he arose against him and slew him.

A strange act, worthy to be recorded! The first borne in the world a murtherer: the first recorded sinne in the ge∣neration of man, murther: the first brother a murtherer:

the first death, murther. Death followed sinne, God would rather have it performed by the hand of man, than by his owne hand: the better to shew the effect of his justice, and mans sinne according to the sentence: Thou shalt dye the death.

3 The sequell: to that I hasten: for,

• 1 Cain sought not out God, said nothing to him: the text saith, The Lord said unto Cain: he spake first, and en∣quired after the murther, he maketh inquisition for bloud.
• 2 His question: where is Abel thy brother? he calleth for him by name, Abel, God nameth him by the name that his Mother gave him. He challengeth a right in his person, hee challengeth their right in him who named him. And the interest that the murthered had in the mur∣therer, frater tuus, thy brother.
• 3 When this would not bring forth a confession and re∣pentance of the fault, but was frowardly answered: first, with a nescio, I know not, a lye, then with a surly question, Am I my brothers keeper? Then God replieth with,

• 1 Detection of the murtherer, What hast thou done? for hee so troubleth the conscience of such persons as shed bloud.
• 2 Production of evidence, vox sanguinis fratris tui de terra inclamat me, the voyce of thy brothers bloud cryes unto me from the earth.
• 3 Vpon so cleare evidence he proceedeth to judgement.

• 1 The earth is cursed for his sake to him: so before in his fathers sinne: we thinke much if the earth serve us not with the fruits thereof: we may thanke our sinne.
• 2 His person is cursed: a fugitive and a vagabond shalt thou be on the earth.
• 4 When hee stood convicted in his conscience, by the voyce of the Iudge, and evidentiâ facti, the plainenesse of the deed done.

• 1 He turnes desperate, and speakes a speech which beares a double construction: My punishment is greater than I can beare: or, My iniquity is greater than that it may be forgiven.
• ...

• 2 He takes upon himselfe a necessity of grievous punish∣ment, which he distributeth into foure great griefes.

• 1 Thou hast driven me out this day from the face of the earth.
• 2 And from thy face shall I be hid.
• 3 And I shall be a fugitive and vagabond upon the earth.
• 4 And it shall come to passe, that every one that findeth me, shall slay me.

Observe the first punishment of murther in this full ex∣ample: for it is notable.

1 In the Iudge: secondly, in the judgement.

1 The Iudge is God himselfe: he taketh it into his owne judicature, conventeth, convinceth, judgeth the offender himselfe. The fault is exprest in the words of my Text, vox sanguinum, the voyce of blouds: for hee not onely spilled the bloud of his brother, but he destroyed the posterity that might have bin derived from him, and he is called Abel the just: so he might have had semen sanctum, an holy seed. All this hope of after-generations, all their bloud spilt in him.

The judgement an heavy curse.

• 1 Without him in the earth.* 1.231
• 2 Excommunication from the face of God▪
• 3 A wandring unsetled life.
• 4 Terrour of conscience.

Observe the effect upon himselfe: for,

• 1 He repineth at the justice of God for inflicting too much punishment.
• 2 He despaireth of the mercy of God: he neither hopeth nor asketh Gods pardon.
• 3 He lookes for retaliation: whosoever meeteth me will kill me: he holdeth himselfe now no better than a man of death.

The reason why God declared himselfe so soon, so quick,* 1.232 so sharp an avenger of murther is, because hee is author of life, and conserver of it. Iob giveth him that title, the pre∣server of men, and he cannot beare it, that hee taking care of all to preserve their lives, men should unsive one the

other. In the plantation of Paradise, he set in the middest of the Garden, a tree of life, not onely a Sacrament, but an instrument of life. It was one of his quarrels with the old world: For the earth is full of violence, because of men.* 1.233 Therefore when he renewed the world after the floud, hee exprest his care of mans life: Surely the bloud of your lives* 1.234 will I require, at the hand of every beast will I require it, and at the hand of every man, and at the hand of every mans brother, will I require the life of man. Whosoever* 1.235 sheddeth mans bloud, by man shall his bloud be shed, for in the image of God made he man. Cains conscience thought this just, when he said: whosoever meeteth me wil kill me. This was after established for a law: whosoever killeth any person, the murtherer shall be put to death.* 1.236 Moreover, ye shall take no satisfaction for the life of a mur∣therer which is guilty of death, but he shall surely be put to death: he giveth two reasons of this severe law.

1 For bloud defileth the land, and the land cannot bee* 1.237 cleansed of the bloud that was shed therein, but by the bloud of him that shed it. The Iewish Doctors interpret this law thus. The avenger of bloud cannot pardon wilfull murther, because the bloud shed is not the possession of the avenger of bloud: i. e. of the Magistrate, but it belongeth to God.

2 For I the Lord dwell among the children of Israell. This agreeth well with their exposition of the Law. God taketh this into his owne judicature: his peremptory law must stand: Salomons doome is, A man that doth violence* 1.238 to any mans person to bloud, shall flye to the pit, let no man stay him: God unpriviledgeth him: Thou shalt take* 1.239 him from mine Altar, that he may dye. In overt acts of mur∣ther, this law is cleare and just. There be covert acts, as when our hand is not the actor, but our instigation and proxie: as in Naboths case, whom Ahab murthered by a coloured processe: and in Davids case here. Consent and approbation in the Court of conscience, extendeth so farre as drawing in a party as principall. So Paul confest that he

slew Stephen, who sa••e by and kept the garments of them that stoned him. Yet God favoured the lives of such as by* 1.240 misadventure without malice, which our law calleth Chance-medly, had shed bloud: he priviledged Cities of refuge for them to flye unto, where they continued till the death of the high Priest, then they had liberty. Which shewed that involuntary murther needed the expiation of the death of Christ, our high Priest. For shedding of bloud in our owne defence for preservation of our lives in an as∣sault, nature, reason, religion, and the lawes under which we live, doe all excuse it. Yet there ought to be a tender∣nesse in us to favour life as much as may be, because the law of God is so expresse: proximum ut teipsum, love thy neigh∣bour as thy selfe; but wilfull murther is my Text. Davids fault was no lesse and against the vengeance of that sin he here prayeth. For engagements to duels, which in point of honour do often inflame great spirits to bloudy executions.

Let us wisely weigh the matter, and we shall finde ma∣nifest injurie maintained on one side, professed revenge on the other, both naught. The heinousnesse of this sinne of bloud thus detected, in culpa & poena, in the fault and pu∣nishment. Our use of this point is,

• 1 A caution, ne fiat, let it not be.
• 2 A remedy, post factum, when it is.

The first I confesse, is not in my Text: yet seeing how heavy this sinne lay upon the conscience of David, we may* 1.241 deduce this use of it, knowing the terrour of the Lord, to admonish all men to looke to the law, non occides, thou shalt not kill. For these things are written for our learning: as the Apostle applyeth the commemoration of the old sinnes of Gods people to them to whom he wrote. Not to lust after evill things: not to be idolaters: not to commit fornication: not to tempt Christ: not to murmure as they did: so we may admonish, not to shed bloud as many have done. Take heed of murther: I may use the words of Gama∣liel, Lest haply ye be found even to fight against God: for it is against God.* 1.242

• 1 In his law, not occides, thou shalt not kill.
• 2 In his image: for man is so.
• 3 In his Magistrate, who beareth not the sword in vaine: he weareth it as a defender of thy life, and as an avenger of thy bloud.

2 For remedy, post factum, after the sinne committed. David was a King, and in no danger of temporall lawes to avenge the bloud by him shed, and it was carried so cunningly, as he appeared not to it. But had Zimri peace who slew his Master? or had David any peace who slew his servant? he repaireth to God by holy devotion and prayer, to be delivered from blouds: for this bloud had defiled him. If bloud doe make the land uncleane in which it is committed, it doth much more defile the person guil∣ty of it, till it be avenged. And surely now we come to the reason why David doth not before pray; Lord forgive, re∣mit or pardon; but wash, wash throughly, make mee cleane, wash me with hysope; blot out all my sinnes. For bloud defileth, it is no ordinary pollution: it is a foule steine, it will not easily out, it is a crimosin, a scarlet dye. No man can ever wash out that tincture, no man can pardon that sinne. We may say as our Saviour doth: with men this is impossible, but with God all things are possible: hee must be sought by prayer, libera me, deliver me. The words of Davids petitio••, libera me Deus, delive•• ••e O Lord; doe shew that David is in durance: for this is ••••x Captivi, the voyce of a captive. He is in laqueo diaboli, in the snare of the* 1.243 divell▪ so the Apostle calleth the guilt of sin, and before,* 1.244 hee calleth it the condemnation of the divell. The divell hath his snares like a cunning fowler, as well as his pawes, being a roaring Lyon: he maketh snares of our owne sinnes to hold us fast: and David himselfe saith of God, Vpon the* 1.245 wicked he shall raigne snares, fire and brimstone, and an horrible tempest.

1 Snares to hold them, then if they be not delivered, fol∣low fire and brimstone, and they cannot escape. This is the case of a sinner if he repent not; if God pardon not, hee is

in the snare of Sathans temptation, he is in the snare of di∣vine vengeance: let him therefore cry aloud for his delive∣rance, that he may have his feet in a large roome. The wicked lay snares for the righteous, but God either pre∣venteth them that their soules ever escape them, or else he subventeth them; The snares are broken, and we are delive∣red. No snares hold us so fast as those of our owne sinnes: they keepe downe our heads, and stoope us, that wee can∣not looke up: a very little ease they are to him that hath not a seared conscience.

2 A quo petit, from whom he askes: Christ directeth us to say, Pater noster qui es in coelis, Our Father which art in heaven, libera nos à malo, deliver us from evill. David di∣recteth his prayer to God, the God of his salvation. This prayer is like to speed.

• 1 Oratio plana, an open prayer. It is confession and pray∣er, for in that he prayeth to be delivered from bloud-guil∣tinesse, he pleadeth guilty to the evidence of bloud. Con∣fession hath a great efficacie to induce mercy, prayer of great force to obtaine it. Here they are in composition, and they shew that the two punishments of sinne, shame and feare are upon him. Confession sheweth his shame, pray∣er sheweth his feare of Gods anger and just vengeance: so it is oratio plana, an open prayer.
• 2 Legitima, lawfull. It is an honest lawfull request: his soule is Gods: for he saith, all soules are mine: hee desireth deliverance of their soule.
• 3 Plena, full. He desireth two things herein: to be deli∣vered from the sinne of bloud, ne relabatur, lest he relapse into it: from the vengeance due to that sinne, ne corruat, lest he perish by it: so it is oratio plena.
• 4 Recta, right. Hee knowes that this is a sinne which none but God can pardon: he hath not left the dispensation of pardon of this sinne, to any subordinate Magistrate on earth: he hath deputed under him an avenger of bloud, no pardoner: therefore he directeth this prayer onely to God: so it is oratio recta, it goes the right way: as he saith, I will

• direct my prayer to God, and will looke up.
• 5 Fidelis, faithfull. It is full of confidence: for he cal∣leth God to whom he addresseth himself, the God of his salvation: My Saviour, my King, my God, challenging a propriety and interest in him, so it is oratio fidelis.
• 6 Fervens, earnest. It is full of zeale and holy earnest∣nesse and importunitie, as appeareth in the ••ngemination here used: O God, he resumeth it and taketh better hold of him, Thou God of my salvation.

• 1 O God, is a good invocation: for hee heareth prayers.
• 2 Yet to distinguish him from all false Gods, hee is so particular as to single him from all other: thou God.
• 3 And to magnifie him, and to reenforce his Petition, he calleth him Deum salutis, the God of Salvation, which expresseth him able to deliver him: for it is his nature and his love, and his glory to be a preserver of men.
• 4 And to bring home this joy and comfort into his own heart, he addeth salutis meae, of my salvation. So it is ora∣tio fervens, and the Apostle telleth us, that such a prayer prevaileth much with God.

For God may be a Saviour and a deliverer, and yet we may escape his saving hand, his right hand may skip us.

Wee can have no comfort in the favours of God ex∣cept we can apply them at home; rather we may thinke on God and be troubled.

I finde that in David himselfe, My God, my God,* 1.246 why hast thou forsaken me? Why art thou so farre from helping me, and from the words of my roaring?

2 O God, I cry in the day time, but thou hearest not, and in the night season, and am not silent. This would never have troubled him, if he had seene that all had fared alike, if he had heard none complaine: but it followeth.

Our Fathers trusted in thee, they trusted in thee, and* 1.247 thou diddest deliver them.

They cryed unto thee, and were delivered.

But I am a worme, and no man, despised, &c.

His enemies upbraided him: he trusted in the Lord, that he would deliver: Let him deliver him, &c.

But a stedfast faith laying hold on God as my salvati∣on, the decreer, the worker, the giver of my salvation: that armeth me against all the malice of the world, against all the sinnes of my soule, against all the divels of hell.

Why art thou so sad, &c. Confidam in Domino, ipse mihi salus, I will trust in the Lord: he is my salvation.

But here is a Quaere: why David doth in particular de∣sire* 1.248 to be delivered from the sinne of bloud, and men∣tioneth not his great sinne of adultery, for which hee did commit that murder?

That that sin was the fulnes and height of his transgres∣sion,* 1.249 as the Apostle saith; when sin is finished, it bringeth forth death: so that is the comprehension of the whole transgression. If he be freed from that, he is c••••ere of all. When Judas made confession of his sinne, hee saith no more, but I have finned in betraying innocent bloud, that passeth for a full confession: yet he sinned in covetousnes also, for so one of our Ancients saith, Auaritia Christum vendidit, Covetousnesse sold Christ: yet because his trea∣son was the finishing and full growth and stature of his sin, that comprehendeth all the rest.

The word [blouds] here used is by Saint Augustine,* 1.250 Saint Gregory, and others interpreted according to the frequent use of Scripture, to contain our whole naturall corruption. In multis sanguinibus tanquam in origine* 1.251 peccati, multa peccata intelligi voluit. In many blouds as in the originall of sin, hee would have understood many sins. Ad peccata respiciens, looking to his sinnes, & plus dicit, he saith more; Caro & sanguis non possidebunt reg∣num Dei Flesh and bloud shall not inherit the Kingdome of God. Refert ad Vriae caedem: & referri dicit ad omnia* 1.252 ejus peccata morta••i••. Hee hath reference to the murder of Uriah, and saith, that all his mortall sinnes are to be re∣ferred to it.

So Saint Gregory, and after them Master Calvine. Both Davids sins were sins of hot bloud: First, bloud enfla∣med with lust. Secondly, bloud enflamed with anger, and revenge. Here was the right bloud of lawfull marriage extinct by murder, a propagation of illegitimate bloud added by adultery. Uxor, a wife, became mulier ahenea, a brazen-fac'd woman, a shamefull and hatefull title; So both sins here contained.

3 The greater sin is here named: for murder is a more* 1.253 hainous sinne then adultery: Adultery defileth the body, that may be thoroughly washed and made clean; but mur∣der destroyeth the body, and spilleth the bloud on the earth like water, which cannot be gathered up againe.

Adultery increaseth the world, though with an ille∣gitimate issue: murder depriveth the world of a legiti∣mate. Here adultery defiled a woman: but murther lost the state of a faithfull servant. Adultery is an act of pec∣cant nature: murther is against nature, contrary to huma∣nity: S••vire in propriam speciem, to be cruell against our own kinde, is hainous, and therfore lay more heavy upon the conscience of the offendor, was more offensive to God and man, and needed more speciall deprecation.

4 Sins are much weighed according to the measure of* 1.254 comfort given to them, and therfore such sins as are done upon a sodain temptation, be commonly no other then sins of infirmity; Satans surprizes, and our overtakings. Such was Davids adultery, for he was idle, he walked on the roof of his house: Vidit, concupivit, accersivit, convenit, &c. He saw, desired, sent for her, confers, &c. caetera quis nescit? the rest who knows not? But his other sin, a de∣liberate act of study, a premeditated mischief, seen and al∣lowed. Here was fulnesse of malice, depth of cunning, fairest pretexts of high favour, all to palliate a close de∣signed practice against the life of a faithfull servant.

Sins on the by are often more hainous then the maine sin. As here the making Uriah drunke, and killing him, worse then the adultery.

So when we have deceived a neighbour in bargaining: the maintenance and supportation of our deceit by lying and swearing, defileth the conscience more then the first sin, Sinnes that come on for the shelter and occultation or for the defence and justification of any sinne, weigh twice their own weight: because they seem to make sins out of measure sinfull.

Adultery should have beene declined; but being com∣mitted it should have been presently repented: but when in stead hereof sin is added to sinne, that over-measure of iniquity is more then the first transgression. Therefore here wanted not cause from the monstrous & provoking condition of this sin, to put in a speciall caution by prayer against it, that it destroy not utterly.

5. When David purposed to build an house to God:* 1.255 which was before this fall of his: God refused his offer. Thou hast shed bloud abundantly, thou hast made great* 1.256 wars; thou shalt not build an house to my name, because thou hast shed much bloud upon the earth in my sight. If the bloud of lawfull warre shed in the quarrell of God and his Church did foule Davids hands, and made them unfit for that work: No question, but now David doth consider how he hath shed the bloud of warre in peace: How he hath defiled his hands with innocent bloud, wil∣fully shed, which taketh from man the privilege of Gods Altar.

And the conscience of this might well stirre him up to this particular request. To be delivered from blouds: all serveth to admonish us,

1 To be very carefull how we do charge our conscien∣ces with deliberate sinnes, for they cleave fast, and they weigh heavy.

Repentance hath somewhat to doe to put them off. So long as wee go no further then the evill wee would not do, and commit sin with reluctation and griefe, wee are within the verge of mercy. But when once wee commit 〈◊〉〈◊〉 with greedinesse and delight, and beare out one sinne

with another, we forget and forsake, quae ad pacem, what concerns our peace.

2 To do our best to preserve the life of our brother: It is our bloud that runs in his veins: he is caro de carne no∣stra, flesh of our flesh, and calls Adam and Eve, father and mother, as well as we. The vexation that David su∣stained for this sin may discourage any man to have blou∣dy hands. There is no conveyance to hide and conceal it; and grace is hardly obtained to pardon it.

2 Promittit, hee promises. And my tongue shall sing aloud of thy righteousnesse.

• 1 Quod promittit, that hee promises.
• 2 Quid▪ what.

1 Quod▪ that.

This may beare a double construction:

• 1 As a vow, Lingua mea, my tongue, &c.
• 2 As a declaration of the effect of that deliverance de∣sired.

1 Votum, a Vow. These be noble and holy, great and good thoughts. As Araunah spake like a King to David, when he offered him his Floore, Oxen, &c. So David speaks like a King to God, when he promiseth to do som∣what for him.

All receive daily benefits of donation, of condona∣tion: every one desireth his owne turne served, but few think of returning to give thanks: as the tenth of the Le∣pers. Many seeke the face of God for such things as they want, spirituall or temporall: few bethink, Ego autem quid Domino! What shall I render to the Lord! David joyneth Petition and Promise with a conjunction copu∣lative. Liberame: & lingua mea: Deliver me: and my tongue, &c. They should not part: Beneficium, Benefit, Officium, Duty. With us one good turn asketh another; and they speake to purpose, who when they request do al∣so promise. And it is happy for us, that we have to do with one that may be entreated to doe us favours, and to ex∣pect our retribution after.

Thankfulnesse is a great loser by our times.

• 1 It hath got an ill name: for bribes and all gifts ei∣ther to buy or to corrupt justice, are called thank∣fulnesse.
• 2 It hath not the libertie, it had; it had wont to be free, now forced.
• 3 Onely it hath got place: for it had wont to follow a benefit, now it commonly goes before it. Nothing lo∣seth us the favour of God more then our barrennesse: If like the earth wee would bring forth an harvest for the seed sowed in us: if like the Sea wee did evaporate: If like rivers we did return to our Sea, whence we came, we might have spem augustiorem, a fuller hope, but common∣ly we are sepulchra beneficiorum, graves of benefits.

2 These words may be understood onely to declare the effect of Gods pardon, for the joy of it will set him a singing: and the favour of it will set him a worke to magnifie the righteousnesse of God.

It is Davids owne rule. O give thanks to the Lord, Let* 1.257 the redeemed of the Lord say so. But indeed the Prophet here desireth God to set his instrument in tune: that hee may sound his prayse. For till God deliver him from the foulnesse of sinne, he is unclean, and cannot be admitted* 1.258 in chorum, into the number of singers. God will refuse him as before: What hast thou to do, to declare it? But if God be pleased to remove all his sins: then he shall be a fit instrument to sound the prayse of God. Therefore Au∣gustine,* 1.259 Admonet, non ut deponat praedicationem, sed ut assumat poenitentiam & obedientiam. It is not as if he cea∣sed to prayse God, but that he takes to himself repentance and obedience. Ex bono thesauro bona. Good things from a good treasury. God looked on Abel and his offering. So soon as sin is removed, wee are presently fit for prayse. It is the generall part of our service of God, and it makes our prayers and prayses miscarry, when we come to God charged with sins, without repentance; wash you, make* 1.260 you clean, &c.

Then come and let us reason together.

2 Quid promittit. What hee promises. Here ob∣serve:

• 1 What instrument he will use for Gods service, lin∣gua, the tongue.
• 2 Lingua mea, my tongue.
• 3 Cantabit, shall sing. The manner of his service.
• 4 Aloud: the intention.
• 5 The argument of his song: justitiam, righteousnes.
• 6 Tuam. Thine.

1 Lingua, the tongue.

This is tuba animae, the soules trumpet. The best member that we have for this service. So our old English Church Psalmes doe reade, I will sing & give prayse with the best* 1.261 member that I have. The K. B. readeth, I will sing & give prayse, even with my glory. So Awake up my glory, awake* 1.262 Psaltery. Calvin readeth: Exurge lingua: arise ô tongue. For that is the glorious instrument of Gods prayse. The tongue hath an ill name in Scripture, because it is the in∣strument of Gods dishonour and our neighbours great hurt oftentimes.

The tongue of David had lasciviously courted Uriah's wife, and had spoken him faire to his hurt. The tongue of∣ten blasphemeth God, the common crying sinne of the time, lying, swearing, flattering, slandering, false witnes: multiloquium, much-speaking, turpiloquium, filthy-speak∣ing: cursing, boasting, &c. There are so many sins of the tongue, that Saint Iames saith; If any man offend not in* 1.263 word, the same is a perfect man, and able also to bridle the wholebody. But if any man seeme to be religious, and bri∣dleth* 1.264 not his tongue, this mans religion is vain. It is Davids first note of the tenants of Gods house aloft, He that spea∣keth* 1.265 the truth in his heart, and backbiteth not with his tongue. And it is the first rule for him that desireth life, and loveth many dayes, that hee may see good. Keepe thy* 1.266 tongue from evill, and thy lips from speaking guile. No les∣son so hard to be learned of us here, as the wise and ••••••∣creet

government of the tongue. David promised a singular care of this. I said, I will take heed to my wayes,* 1.267 that I sin not in my tongue. Socrates reports of one Pamb••* 1.268 an honest wel-meaning man, who came to his friend, de∣siring him to teach him one of Davids Psalmes, he read to him this Verse. He answered: This one Verse is e∣nough: if I learn it well. Nineteen yeers after he said: In all that time he had hardly learned that one Verse.

David is now in a good way to employ his tongue in the service of God. For they are out, which say, with our* 1.269 tongue will we prevaile, our lips are our owne, who is Lord over us? he that distinguished man by this excellent gift from all other his creatures, meant it not to him for a rod to scourge himself, for a Scorpion to sting his neighbour: nor for mans own self punishment. There is better use to be made of it, as here.

2 Lingua mea, my tongue.

God cannot want prayse and glory from his creatures: for Coeli e••arrant gloriam Dei, the Heavens declare the glory of God, and one generation prayseth him to ano∣ther. But that is no thanke to thee; Lingua mea, tua, sua, thy tongue, mine, his. As David, Let every thing that hath breath prayse the Lord. So let every thing that hath a tongue sing aloude, &c. Thou God of my salvation, let it be lingua mea, my tongue that sings. To say the truth, why is it lingua mea, my tongue, but to serve mine own turn in offices of piety & charity? it hath not a better em∣ployment then the prayse of the Lord. When any thing of ours doth omit or slight duty to our maker, our interest in it ceaseth. For our bodies are temples of the Holy Ghost, and our tongue is the Organ of the Church; hee that made it tuned it to his prayse. Christ cured the dumbe as well as the blinde, deafe, and lame, &c.

3 Shall sing.

This is the voice of joy and gladnesse in the taberna∣cles of the righteous. These carry forth their seed with teares: they sowe in teares, their dwelling is in convalle

lae••rymarum, in the vale of teares. Though they sit by the rivers of Babel: they never hang up their Harps: they can and do sing the song of the Lord in a strange Land. For whatsoever their outward calamities are, which of∣ten wash their faces with their teares, they have upright hearts to God, My soule doth magnifie the Lord, and my spirit rejoyceth in God my Saviour.

There is in every one of the Elect an outward man, which negotiateth in outward things, and hee hath his hande full. There is also an inward man, and he is willing, but weak. The calamities of life, the dishonours done to Gods name and glory by others, the failings on our own part in duty, our fallings from it, doall work our grief, and turn our organs into the voice of them that weep. Yet in the midst of these sorrowes, wee may rejoyce in the Lord, like Musique in the cabin, when the ship is in a storm. My song shall be alwayes of the loving kindnesse of the Lord.

Amongst all the favours of God none tasteth stronger of his divine nature, none happieth us more in the peace of conscience, and joy in the Holy Ghost, then his pardon of our sin, and deliverance from it. Fils dimittuntur tibi pec∣cata tua, Sonne, thy sinnes are forgiven thee, answereth Davids suite, Sana animam meam, heale my soule: for donation, the Lord doth not magnifie himself so much in it, seeing he hath power over all. But to pardon sinnes, which do so violate his Majesty, and are so contrary to his holinesse, and doe so abuse his bounty and free favour: this may make us sing.

I never read that any thing which God gave away grieved him; but the sins of men grieve him at the heart, and make him repent his making of them. Therefore no such provocation to sing, as deliverance from sin by par∣don.

Songs were in fashion of old: the Church was full of Musique, the old Testament full of songs.

Some of our curious Zelotes cry it down in Churches:

it did well when time was •• but every particular person receiving Gods gracious pardon of his sin in the spirituall comfort of his conscience shall doe well to declare his thankfull recognition of it, and his singular delight in it, the cheerfullest way he can. Is any merry? let him sing.

4 Alowd. This •• for God, for himselfe, for the Church.

1 For God. That his honour may be proclaimed, ther∣fore they borrowed the voice of still and lowd instru∣ments. David: make the voice of his prayse to be heard: Dicit•• in gentibus, tell it among the nations. Sicut in C••∣lo, as in Heaven, there the quire of the new Ierusalē cease not day and night to voice the prayses of God with cheerfull intention.

2 For himselfe. Having received such a benefit, hee cannot contain himselfe, this new wine of spirituall joy which filleth his vessell must have a vent.

All passions are lowd. Anger chides lowd: sorrow cries lowd, feare shrieks lowd, and joy sings lowd. So hee ex∣presseth the vehemencie of his affection: for to whom much is forgiven, they love much.

3 For others. Iron whetteth iron, examples of 〈◊〉〈◊〉 and devotion affect much, and therfore solemne and pub∣lique Assemblies doe generally tender the best service to G•••• ••••c••••••e 〈◊〉〈◊〉 ••••••••oketh another.

••n•• 〈◊◊〉〈◊◊〉 ••••ong the Prophets. A con••••ie••c•• ••••ce discharged from the burthen and annoyance of sin, can∣not containe it selfe. O 〈◊〉〈◊〉▪ and I will will you, 〈◊〉〈◊〉.

5 Justitiam, Righteousnesse.

Here is a Quere: why 〈…〉〈…〉of the* 1.270 righteousnesse of God: for righteousnesse is evere, and punisheth according to the rigour of the La••••.

1 We answer, that God hath promised 〈◊〉〈◊〉 par∣don,* 1.271 and it is just with him to performe his promise. True repentance h•• 〈◊〉〈◊〉 had ve••••••e enough against ••••••e to remove it.

Forty dayes repentance in Niniveh did 〈◊〉〈◊〉 from

the sins of so••ty and many more years of sin. These be the ••••gons of wine out of Christs own Cellar, the comfort that we have of Gods promise, and the effect that we feele of our true and unfeined repentance.

2 We may disc••••ne by his former petition, Purgome* 1.272 with Bysop, that he had respect to the sacrifice of Christ, and the expiation by his bloud, and there hee might chal∣lenge the righteousnesse of God: for it is just, s••mel punire peccatum, once to punish sin: it smarted in Christ, &c.

3 The full solution is: by righteousnesse here is under∣stood* 1.273 the whole comprehension of all the attributes of God, for so the word is used often, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So it is used often, even to this purpose, and for thy righteousnesse sake bring my soule out of trouble. Christ lo calleth him: O righteous Father. The pardon of our sins setteth us in a state of innocencie, which ma∣keth the righteousnesse of God our song.

6 Tuam, thine. We sing Gods righteousnesse, not our own. David had no righteousnesse of his own worth a song: none of us have. Our righteousnesse never came in∣to fashion all the old testament through, the best of Gods Saints have felt the want of it, and complained heavily of their poverty that way.

Wee are well apaid, that Christ is made to us of God, wisdome to beleeve and know the truth, and righteous∣nesse to justifie us in the sight of our God: and sanctifica∣tion to purge us in some measure from our unrighteous∣nesse: and redemption to save us from the dominion of sin, and the curse of the Law. So David, I will go forth in the strength of the Lord, and will make mention of thy righteousnesse onely. Rejoyce in the Lord yee righte∣ous, let them rejoyce whom he hath delivered, whom he hath called, whom he hath justified. This righteousnesse of God in Christ shall stop the mouth of accusation. Who shall lay any thing to the charge? &c. It is God that justifieth.

Mercy is that which provideth the remedy for our sins, but righteousnesse doth exact the debt to the ut∣most

farthing: Christ is our ra••some, and then righteous∣nesse giveth us the reward of our faith, even the salvation of our souls.

VERSE 15. O Lord, open thou my lips: and my mouth shall shew forth thy praise.

DAvid having made a large promise in the former Verse, Lingua mea cantabit, my tongue shall sing, bethinketh himself of his naturall impotencie to this service: & he addeth this petition for Gods help, & then reneweth his former promise. In the former he professeth that his spirit is willing: here he confesseth that his flesh is weak.

To make good his former promise, hee craves aid of God here, and then reneweth his promise: Et os meum annunciabit, &c. And my mouth shall shew forth, &c. This Versicle the Church hath chosen to begin divine Service, and hath placed it in the next place after the Confession, and Absolution, as David did in this Psalme: for when our sins are removed by our repentance & Gods pardon, then, not till then wee are fit for prayer and prayse. The words contain,

• 1 A Prayer.
• 2 A promise.

1 The prayer. Domine labia mea, &c. Lord, open thou my lips. There is a season for all things under the Sun, a time to open, and a time to shut our lips. David saith, I will* 1.274 keep my mouth with a bridle: I was dumbe with silence, I

held my peace, even from good. Yet here he desireth to have his lips opened, but hee would have them of Gods ope∣ning,* 1.275 not his own. Hactenus os meum ego aperui, & ide•• in vaniloquio peccatum contraxi: nunc ui tu aperias defidero, quia nihil nisiquod tu sugges••erisloqui concupisco. I have hi∣ther to opened my mouth, and therfore in vain-speaking I have sinned: now I desire thee to open it, for I desire to speak nothing but what thou shalt put in my mouth.

There is a door of utterance which none but God doth open, he keepeth the key: he openeth, and no man shutteth; he shutteth, and no man openeth.

Saint Paul desireth the prayers of the Colossians for* 1.276 us, that God would open to us a door of utterance, to speake the mystery of Christ. That I may make it manifest, as I ought to speak. For we cannot open this door our selves to speak as we ought to speak.

Saint Ambrose saith, seeing God saith to the wicked, Quare tu enarras, &c? Claudit Deus os peccatoris. Why dost thou preach, &c. hee shuts the mouth of the sinner. Cujus os Deus aperit, hunc peccati absolvit reatu. Whose mouth God opens, he frees from the guilt of sin. Justos de∣cet laudatio. Prayse becommeth the upright. Non est spe∣ciosa* 1.277 laus in ore peccatoris. Prayse is not seemly in the mouth of a sinner. Weigh thy words in a ballance, and make a doore and bar for thy mouth. The Lord God hath* 1.278 given me the tongue of the learned, that I should know how to speak a word in season.

If unseasonable speaking to men may make anger, wee have more cause to beware wee speake not to God out of time. And if God open our lips, we are out of that feare:* 1.279 for as he openeth our mouthes to speak, so his spirit giveth utterance.

Saint Gregory is very full in this point, and saith, illius os Deus aperit qui attendit: his mouth he opens, who ob∣serves,

1 Quid. what. 2 Quando, when. 3 Ubi, where.

4 C•••• loquatur, to whom hee speaks.

• 1 Quid, What, We must speake 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in corde,* 1.280 the truth in our hearts▪ Our speech seasoned with s••lt. It must tend to edi••ying. The heart of the wise guideth his mouth wisely.
• 2 Quand••▪, When. How good is a word in due season! A word spoken in season is like apples of gold, and* 1.281 pictures of silver.
• 3 Ubi, Where. As there is a time, so there is a place to open our lips. Christ was like a Lambe, non ape∣ries es, thou shalt not open thy mouth, before Pilate.
• 4 Cus, to whom. David refrained even from good words, whilst the ••icked •••••• before him: Counsell and re∣proofe are cast away upon fooles and mad men, and scor∣ners.

Saint Gregory addeth, there must be, 1 Gravit•••• in sensu, Weight in the sense. 2 Mo•••••• in verbis, Measure in the words. 3 Po••d•••• i•• sermone, Weight in the words. Otherwise wee open our own mouthes, God o∣peneth them not▪ It is Davids prayer to God, Set a* 1.282 watch, O Lord, before my mouth, keepe the doore of my lips.

Saint Augustine noteth, that it is os••i••m ••ri••, ergo & a∣periatur & claudatur. Aperiatur a•• confessionē, •• laudatur ad excusatione in peccati. The door of the mouth; therfore let it be opened and shut: opened to confession, shut to excusing of sin. And Lu••olphus faith, Aperiri debet Deo, clauci; diabolo aperiri Deo in oratione, claudi in vanal••cu∣tione. It must be opened to God, & shut to the Devill; ope∣ned to God in prayer, shut to the Devill in vain-speaking.

David for ten moneths together was mute, sinne had shut up his mouth, for as long as we live in impenitencie, a spirit of dumbnes possesseth us, we cannot neither pray or prayse God. In this time his acultery did cry alowd: so did Uriah•• drunkennesse, so did his letters to Joab, to did the murther of Uriah.

Now hee prayeth that the mouth of accusation may be stopt, and that God would open his mouth, that he may

speak for himself against these accusing sins, that hee may magnifie the loving kindnesse of the Lord.

1 I conceive, that this petition for the opening of his lips, intendeth a ••itting & preparing of him for the praise of God.

Wee advise well before wee put up a petition in the causes of our estate, or good name to any superiour au∣thority. More ought wee to God: he best knoweth him∣self how to accommodate us to his service, and therefore, Domine aperias, Lord, open thou.

The necessity of an holy preparation for any part of Gods Service, doth admonish and exact an holy advice with God before we go about it. Reading of his word, meditation, invocation of his Name by prayer, that hee would put our hearts in tune, and set our song of his pray∣ses for us, that wee may sing Canticum Domini, the song of the Lord: and then it will be Canticum Domino, a song to the Lord.

2 We may also conclude from hence, that though an inward worship of the heart be much commended to us in Scripture, so Mary, My soule doth magnifie the Lord, and my spi••it rejoyceth ••n God my Saviour, and David stir∣reth up his soule to this service; My soule prayse thou the Lord, &c. Yet that men••all and animal service is not all that God requireth: hee would have the service also of our lips, & of our tongue, which is our glory. And to make the voice of Gods prayse to be heard, be saith: I wil prayse God with my glory. Awake Lute and Harpe, awake my tongue of my glory. And he calleth upon the Church, to prayse him in the sound of the trumpet, with timbrell and pipe, with stringed instruments and organs. Upon the lowd Cymbals, upon the high sounding Cymbals. For as we have our private Chappels for our private duties; the secret of our heart, and the closets of our conscience: So we have our part in Cho•••• in the Congregation of Gods Saints: and there wee must sing cheerfully and lowd, that God

may be praysed according to his excellent greatnesse: this is heaven upon earth.

3. The bold sinners say: Our lips are our own, who is* 1.283 Lord over us! These assume to themselves both power and skill to menage their tongue, and acknowledge no Lord above them, to restrain or check them.

David in his Domine aperias, Lord, open thou, con∣fesseth a Lord above him. And there is no such way to impudent freedome of speech, as a bold contempt of au∣tority. It is one of the provoking sins of our time, the over∣bold liberty of speech and procacity of the pen, censuring and depraving Superiours, scandalizing all that our dislike hath set light.

The ground of this gall and worm-wood in the tongues and pens of the time, is a vain opinion that there is no Lord over us to stop our mouth, and to tongue-tie us. Yet wee know the lash of the Law smarteth upon some that shoote for arrowes bitter words, and some are made examples of terror to awe others.

But if men feare not those Lords and Lawes which take this petulancie of the tongue to talke, David con∣fesseth a Lord in my Text, to whom he committeth the opening of his mouth. Domine aperias, Lord, open thou.

Let us take heed how we rule our Lips, and how wee open them before him: for by thy words thou shalt be justified, and by thy words thou shalt be condemned.

And of every idle word that we speake, we shall give accompt to him in the day of judgment.

Evill words corrupt good manners: and such as doe evill are but hardned and exasperate by Libels, and scan∣dalous obloquies.

When Michael the Archangell disputed against the* 1.284 Divell, about the body of Moses, he durst not bring a∣gainst him a rayling accusation.

True and just quarrels by intemperancie of the tongue may turne into rayling accusation: and it is not reproofe,

but rayling: so Aug. Quicquid lacerato anim•• dixeris, malè dixeris. Whatsoever thou speakest with a distru∣cted minde, thou speakest evill. Beloved, there is a Lord over us, who hath dominion of all our parts: if he open our eyes, we shall see clearely; if he open our ear••s, we shall heare quickly: if he open our lippes, we shall speake wisely and soberly.

This is our Master-piece, to governe our tongue well; to open and shut the doore of our lippes wisely and sea∣sonably.

He that keepeth his mouth, keepeth his life: but hee* 1.285 that openeth wide his lippes, shall have destruction▪

The wicked is snared by the transgression of his lippes:* 1.286 but a man shall be satisfied with good by the fruit of his mouth. Who so keepeth his mouth and his tongue, kee∣peth* 1.287 his soule from troubles. We have no better way to decline the danger of the tongue, to reape the good fruit of it, then

• 1 To pray, as here, Domine, labia, Lord, open thou my lips: or as David. Let the words of my mouth, and the me∣ditation of my heart be acceptable, &c. Set a watch, O Lord, before my mouth.
• 2 To resolve as David, to take heed, ne peccemus lin∣gua, lest wee offend in our tongue. To keepe our mouth bridled, not to speak thine own words.* 1.288
• 3 The promise subjoyned, setteth the tongue a work, and giveth it matter of long and speech. And my mouth shall shew forth, &c.

Saint Gregory observeth the sequence of the text: first,* 1.289 hee desireth pardon, then hee promiseth prayse. Junuens, quòd illi soli possunt percipere dulcedinem laudis, qui pecca∣torum impetraverint remissionem. Implying, that they a∣lone can taste the sweetnesse of prayse, who have obtai∣ned remission of sins.

Another note hee hath, that the wicked do not prayse* 1.290 God ore suo, with their own mouth, for such as have en∣slaved themselves to the Devill by sin, and as the Apostle

saith, have made their members servants of sinne, they have no mouthes, nor tongues, nor eyes, nor hands of their own. We cannot call it os nostrum our mouth, except we recover it from the service of Satan. God is not pray∣sed, but dishonoured in such mouthes.

Saint Augustine observeth a good argument for dis∣course* 1.291 well chosen by David, to set his tongue a worke; the prayse of God: here a man may begin, and never want matter to magnifie the name of the Lord: for his name onely his excellent, and his prayse is above heaven and earth.

Saint Augustine appl••eth this text to the present oc∣casion, and nameth three favours shewed to David, all well deserving this prayse.

• 1 Quia ut confiterer monitus sum. Because I am ad∣monished to confesse my sin.
• 2 Quia pecca••s non derelictus sum. Because sinning, I am not forsaken.
• 3 Quia ut securus essem mundatus sum. Because I am clensed, that I may be secure.

These are all worthy of our prayse of God all our lifes through.

4 Saint Augustine saith of God. Nec melior est si lauda∣veris,* 1.292 nec deterior si vituperaveris. He is neither better, if thou prayse him, nor worse if thou disprayse him. He is so sel••sufficient, as nothing can be added to him to make him greater, nothing can be abated to make him lesse then he is. Justos decet laudatio. Prayse becomes the upright. it becometh us well, and it exerciseth our love, and duty, and zeale, and inciteth others by our example, to give the Lord the honour due to his name.

Origen and Ambrose both observe, that the onely way to magnifie and prayse the name of the Lord i••, to renew his image in us by repentance and good life in holinesse and righteousnesse before him: for so he may appear grea∣ter in us, though he cannot be made greater by us, for hee is Optimus Maximus, the Best and the Greatest.

So Augustine, Quimaledicit domino, ipse minuitur, qui benedicit, ipse augetur. Hee that speakes evill of the Lord, he himselfe is diminished; hee that blesseth him, is himselfe increased. The more wee prayse him, the more we grow from grace to grace. How can we employ our tongues better, then in speaking his prayse by whom we speak? The Creeple that was repaired by the ministery of* 1.293 Peter and John, leaping up stood, and walked, and entred with them into the Temple, walking, and leaping, and pray∣sing God. Then are the favours of God sowne in good ground, when they come up again in prayse and thanks∣giving. This is an heavenly negotiation, the importation of Gods mercies and blessings: the exportation of Gods due prayses, and our hearty thanks-givings.

Annunciabit, shall shew forth, is another note: for so* 1.294 David professeth, I have not hid thy righteousnesse within my heart: I have declared thy faithfulnesse, and thy salva∣tion: I have not concealed thy loving kindnes, and thy truth from the great Congregation.

David was a publike person, both sicut Rex, as a King, sicut Propheta, as a Prophet, and he had given publike of∣fence to the Church by his sin: to the State by defiling his Land with bloud, and killing a faithfull servant of State: hee had cause to declare the prayse of God openly for his pardon and reconciliation. The heart is the secret temple of Gods prayse: but zeale and devotion if it be sincere, can∣not contain it selfe, So David, My heart was hote within* 1.295 me; while I was musing the fire burned, then spake I with my tongue.

A good man hath bonum thesaurum cordis, a good trea∣sure of his heart, and from thence profert bona, he bringeth forth good things: he doth not alwayes hide them there, that I may speake wisely, that I may speake heartily, that I may speake seasonably, that I may speake openly of thy prayse, Domine, labia mea aperias, Lord, open thou my lips.

Laudemtuam, thy prayse, not meam, mine. Cease from* 1.296

man whose breath is in his nostrils: for wherin is hee to be praysed? Great persons are unhappy in that they have too many flatterers to prayse them beyond measure, which breeds that disease of greatnesse, which is called, tumor cordis, the swelling of the heart. Let them be ne∣ver so faulty, they shall be praysed whilest they live, for feare or flattery.

David teacheth all the Church here, and very often in his Psalmes where to bestow prayse, even upon God, where there can be no feare of over-doing. Yet we justly prayse David, the holy Ghost doth so, saying, that he ser∣ved the Lord, and walked before him recto corde, with an upright heart: Save onely herein, Wee prayse his open confession, his humiliation, his deprecation, his supplicati∣on, his full repentance.

For our selves, if wee look about us well, wee shall see* 1.297 great cause to prayse the name of the Lord. But if wee look well into our selves, we shall discern a great unfit∣nesse and weaknesse in us to do it. If thy soule would prayse the Lord, forget not all his benefits. Recount with thy selfe what he hath done for the Church, for the State in which thou livest, for thy self in thy own person, in thy parents, in thy children, in thy soule, in thy body, in tem∣porall, in eternall favours, corporall and spirituall. When thou hast cast up the account of thy debts, and seest how much prayse is due to God, how unable thou art to pay this debt, here is thy remedy. Domine, labia nostra aperies, Lord, open thou my lips, &c.

This & in my text affordeth one note more, for this* 1.298 fitting of us to Gods service, exacteth of us performance of duty. If God open our lips, our mouthes must shew forth his prayse. Else we shall prove ill husbands of Gods spirituall talent.

There is no such spirituall thriving in the graces of God, as by a present employing & using of them. Ape••ies, thou shalt open, & annunciabit, & it shal shew forth. Lose no time: here is no full point at Domine, lab••a mea aperies,

Lord, open thou my lips: the promise treadeth on the heel of the prayer, and the mouth must no sooner be opened, but the prayse of God must be presently declared. Wee are in haste with God when we want any thing, O Lord, make no long tarrying. Do as thou wouldest be done to: when the clock is wound up, the wheels are presently in motion to make the clock strike.

We have every day fresh matter of prayse to open our mouthes. Let the hearts therefore of them rejoyce that feare the Lord: Rumpantur & ilia Codr••. With envy thrice accurst, Let Codrus bowels burst.

VERSE 16. For thou desirest no sacrifice; else would I give it: thou del ghtest not in burnt Offering.

HEre is reason given why David craveth help of God, to enable him to his prayse: and he declareth,

• 1 In the negative, what kinde of Sa∣crifices, if they be not otherwise accom∣panied, do not please God, Verse 16.
• 2 In the affirmative, with what kinde of Sacrifices God is pleased.

In the first he sheweth,

1 His own for wardnesse in that kinde of service, I would give it thee.

2 Gods distaste,

• 1 Non desideras, thou requirest not▪
• 2 Non delectaris, thou art not de∣lighted with.

1 Of Davids forwardnesse for outward worship and service, by the ceremoni•••••• and legall oblations. Else I

would give it thee: for the Law imposed a necessity of such Sacrifices.

1 David was a King, and therefore able to performe these: he was not so penurious to spare his purse, to deny God his due. His poorer subjects did not thinke much of it, to performe the impositions of the Law.

2 David was a Prophet, and hee stirred up others to this duty, and was willing to performe this.

3 God to whom these oblations by the law were tendred, had required this kinde of service. I would give it thee, there is nothing that wee have too good for him: he openeth his hand, and he filleth ours. And we give him but of his own, whatsoever wee give to him: hee layeth claime to all our offerings as his own. For every beast in* 1.299 the for rest is mine: and the cattle upon a thousand hils. I know all the fowles of the mountains, and the wild beasts of the field are mine. So here moveth no thrift of parsimony in David, he hath a full hand, hee hath a willing heart to do God this service: and hee holdeth God worthy of his offerings.

This meeteth with the hypocrisie of some Professors, who are free in the calues of their lips; which one calleth well labia vitulorum, the lips of calves, but they love a cheap religion that saveth their purses. They grudge to honour God with their riches, and thinke much to be at any charge in his service. They tender God, themselues and their hearts, but not their treasure where their hearts are. Such were they whom Malachie reproveth, whom God there calleth to account. Yee have snuffed at it, saith* 1.300 the Lord of hosts, and yee have brought that which was torn, and the lame, and the sick. That ye brought an of∣fering, should I accept this of your hand, saith the Lord? But cursed be the deceiver, which hath in his flocke a male, and voweth and sacrificeth to the Lord a corrupt thing: for I am a great King, saith the Lord of Hosts, and my name is dreadfull among the heathen. They that think

either nothing at all, or the worst of all good enough for God, are branded with the curse of God.

This Prophet reproveth the peoples wretched sparing in two things, wherby the honour of God was blemish∣ed, and God was robbed.

1 In sacrifices which were offered immediatly to him∣self, which the Law required.

2 In tithes which were ordained for the maintenance of Gods holy worship, in the sustentation of the Priests who attended his altar and service.

In both these God was robbed and his service hindred by the covetous sparing, and wretched miserablenesse of the people: which brought the curse of God upon their persons and their goods: hee biddeth them tender such* 1.301 presents to their Governour, as they do offer unto him, and see whether he will be pleased with them, or accept their persons.

God would not have his Priests serve, and sterve at his altar: You have robbed mee (saith hee) in tithes and offe∣rings.* 1.302 Ye are cursed with a curse, for yee have robbed me. He sheweth them a way of his blessing, and their thrift. Bring ye all the tithes into the storehouse, and prove me now* 1.303 herewith, saith the Lord of Hosts: If I will not open you now the windowes of Heaven, and powre out a blessing, that there shall not be room enough to receive it. And I will re∣buke the devourer for your sakes: and hee shall not destroy the fruits of your ground, neither shall your vine cast her fruit before the time in your field. You see there is nothing lost by that which is bestowed toward the supportation of Gods worship: yea a blessing of plenty and increase is promised, and the curse of the Lord is declined and put off by such service. Therfore David pro••esse••h that hee would willingly give sacrifice to God, and 〈◊◊〉〈◊◊〉 of that which the law requireth of him toward his wor∣ship.

Else would I give it thee.

And good reason it is, that we who ••••e daily at the beau∣tifull

gate of his Temple begging almes of him, and re∣ceiving from his open hand, who openeth his hand, and filleth with his plenty every living thing, should not think much to return to him again such offerings of our goods as his law requireth.

For as exchange of gifts doth much maintaine friend∣ship here betweene man and man, which importeth a communion of goods between friends: So no question but it confirmeth the mutuall love betweene God and his children, and faithfull people, when God openeth the Heavens, and powreth down blessings upon them, and when they againe in first-fruits, tithes, and sacrifices, and oblations in charitable almes, benevolences, gifts, and holy legacies, living and dying, remember to honour God with their substance.

Let me commend this holy example of forward zeale in David to our imitation, that wee would be willing to give God any thing that we have, and think nothing too much, too good for his service. For we were the children of death, and he bought us with a price, the hardest bar∣gain and dearest peniworth that was ever bought, the hottest perquisite. For we were not redeemed with things corruptible, as gold, and silver, but with the bloud of his Sonne, as of a Lambe without spot, the Sonne of his bosome in whom he was well pleased, he spared not that Sonne, but gave him: gave him to death, the death of the crosse: gave him for us who were his enemies, who sought no salvation, and asked none of him, but rather fled away in our first parents from his presence, and hid our selves from him▪ he sought us out in the cool of the day, and offered us his Sonne, the seed of the woman to bruise the head of the Serpent, that we may say, His glory is great in our salvati∣on. This Sonne hath made so easie and open a way to the throne of grace, and hath opened the hand of the Father so wide to us, that if wee open our moutnes wide, he will fill them. And whatsoever we aske the Father in his name, he will give it.

I never reade that gifts given to God did make the gi∣ver poore: and the rich young man in the Gospel might have taken Christs word for it, that giving all hee had to the poor, and following him had made him no loser upon the account.

2 From this, utique dedissem, I would have given, if we observe what he had given, which was sacrifice. This expresseth the time in which David lived under the law, wherin sacrifices were in season: and if we read the law concerning them, and the practice of the Church in those times, Wee shall see how costly Religion was under the law. That law was made and established by God in Mo∣ses his time, and the precise manner of ordering that ser∣vice punctually set down: yet the law of sacrifices was as old as the World, the presse injunction, and expresse e∣lucidation of the law was reserved to Moses his time. The morall Law is an everlasting law, and the ten Com∣mandements were a•• justly exacted from the beginning as at any time since; yet the solemne publique proclaiming of the Law was on Mount Sinai, when God gave it to Moses in two tables of his own writing. For then God began to establish a full and entire body of a Church in Ecclesiasticall, and Morall, and Civill government: that it might enter so into Canaan.

For the antiquity of Sacrifices, wee read first of them in the story of Cain and Abel. For so soon as we reade of their birth in the two first Verses of the fourth Chap∣ter, the third and fourth Verses report their Sacrifice, which doth not conclude, as some would have it, that this was a wil-worship of their owne devising, approved by God, & by him after made into a law. This were to make man after his fall the authour of this law. Rather we con∣ceive that this was a service commanded by God to A∣dam, and by him practised and taught in his Family, and so derived to after-times.

For we reade of Noah when he came out of the Arke, that he builded an altar to the Lord, and took of every clean* 1.304

beast, and of every clean fowle, and offered burnt offerings on the altar: and the Lord smelled a sweet savour, and hee said in his heart, I will not again curse the ground any more for mans sake. And long before Moses, Abraham being* 1.305 commanded by God to offer his sonne▪ built an alta••, and God sparing his sonne, he offered a Ramme for a burnt offering in stead of his sonne.

Saint Augustine concludes from hence, that God com∣manded* 1.306 this kinde of service: for by the light of nature Socrates who was by the Oracle pronounced the most wise o•• all men then living did affirme, Unumquemque Deum sic coli oportere▪ quomodo se ipse colendum esse prae∣ceperit. Every God is so to be worshipped, as he himself hath commanded. For Every man is br••tish by his know∣ledge:* 1.307 and the Apostle saith, They that are in the flesh can∣not please God. For it is written, I will destroy the wis∣dome* 1.308 of the wise, and will bring to nothing the understand∣ing of the prudent. Flesh and bloud cannot reveale to us the mystery of Gods worship. Ye shall not do every man what∣soever* 1.309 is right in his own eyes; concerning the worship of God: but he directeth it, and so it must be.

The use and intention of Sacrifices declareth this: for they were

• 1 Either for pacification of God provoked against us for sin.
• 2 Or for testification of our faith in the Mossiah promi∣sed, of whom these Sacrifices were a figure.
• 3 Or for expression of our thankfull duty to God for his favours. All which declare the Commandement of God, and not the wit, or will of man to have devised and established this manner of service. But that which doth conclude the point against all contradiction is Gods de∣claring of himself by his law after established to approve this service, and to command it to posterity by so parti∣cular and precise injunction: for this cleareth it to us, that he was not the approver onely, out the author of this ser∣vice.

And indeed seeing that there was no use of the bodies of beasts or fowles before the flood for food, no flesh being then eaten, and the fruits of the earth susteining the life of man. The use of them for sacrifice was convenient for those times, and God was gracious in his accepting of them to that use, though he needed them not.

It is no improbable opinion of them who think that af∣ter God had given his judgement upon our first parents, and reveiled Christ to them, that they offered to him a sacrifice of cleane beasts in token of their thankfulnesse, and in purpose, and with vow and promise of future obe∣dience, and that God clothed their nakednesse with the skins of their sacrifices.

In the whole time before the floud, the Comandement was easie for sacrifices, because there was little other use of the bodies of these creatures.

But when the law of Ceremonies was established in Moses his time; the cattle of the people were a great part of their wealth, and then it grew very costly to serve the Lord so.

There were sacrifices of course, as the Juge sacrificium, which spent two Lambes a day constantly: one in the morning, the other in the evening.

There were burnt offerings which were all consumed by fire upon the Altar: adreverentiam majestatis, in re∣verence of Gods majesty.

There were sin-offerings for propitiation.

There were peace-offerings for reconciliation and thanksgiving.

David in respect of his duty to God and offence com∣mitted against God, should have offered all these sacrifi∣ces, and hee protesteth a willingnesse to give them. Else would I have given thee: Especially now at last having obtained peace with God, hee ought to have ex∣prest his thankfull duty to God in a peace-offering: which he was willing to have done.

Let me onely observe in this passage, how costly the

Religion of those times was under the Law. The com∣mon charge of the Sanctuary: the maintenance of the house of God, with all things necessary for Gods service. The maintenance of the persons employed in the speciall ministery in holy things.

The cost of sacrifices of all sorts: the labour and cost of journey to the solemne Feasts. Every private persons ne∣cessary sacrifices and oblations upon particular occasions, amount to a very great charge, which yet was imposed by God, and born by the people.

We live in times of much more outward ease of body, much lesse charge of the purse.

Wee have houses of our God ready built to our hands, the supportation of them is esteemed a burthen. Our fa∣thers set out competent maintenance for the Ministerie, our brethren have weighed it and found it too heavy for us. It is the vicissitude of times, one age gathered stones together, another scattered them. The Church was com∣plained of to devoure the Common-wealth. The Com∣mon-wealth hath made it selfe amends. Wee have no cause to complaine of the cost of our Religion. But such as are faithfull in it are of Davids minde: that if God de∣sired their goods, their labours, their bloud, their lives in sacrifice, they would give all, to him who is all in all. You see the aime of my observation from Davids words. If thou desiredst it, I would give it thee: to perswade you to hold nothing you have too precious or deare for God.

Superstition might over-do in the menaging this prin∣ciple; but true judgement, and truth it selfe have esta∣blished it. When the willing hearts of the people brought* 1.310 more then was needfull to the Sanctuary of God, curious superstition could have found vent for it all in costly ad∣ornments.

Moses in wisdome set a non plus to their offerings. There is a satis an enough in them also.

And though our willing mindes would tender the whole heap to the service of God: our well guided wis∣dome

will remember what is holy, and what is comely.

2 Gods distaste of this kind of service: non desideras, non delectaris, thou desirest not, thou art not delighted with.

You may demand how this may be. Seeing there is so* 1.311 expresse Commandement in the Ceremoniall Law for sacrifices?

Scriptures require wise Readers, else they may be per∣verted to the Readers destruction as the Apostle saith.

1 Then we answer, that all the negative propositions* 1.312 in Scripture, are not to be understood 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in their full and peremptory sense.

Some do include a comparative relation, and do inti∣mate the manner and measure of the thing denied. Let no man thinke that David doth contradict the expresse law of sacrifices, that were to walke contrary to God: yea David were contrary to himself, if he should absolutely and in peremptory sense deny Gods requiring or his per∣forming sacrifices to God. For we all know that David lived in a time wherin sacrifices were in season: and him∣self concludeth this Psalme after this manner, thus saying, Then shalt thou be pleased with the sacrifices of righteousnesse, with burnt offering, and whole burnt offe∣ring, then shall they offer bullocks upon thin•• altar. Ther∣fore the words of my text are not true in a peremptory, but a qualified sense. Wee must take heed that we do not set Scripture against Scripture: there is no strife of tongus in Gods tabernacle. When God saith, I will have mercy,* 1.313 and not sacrifice; he doth not peremptorily deny sacrifice, but hee sheweth which of these two do best please him. Both: but rather mercy then sacrifice. For sacrifices be ob∣lations, alien•• carnis, of anothers flesh, but mercy is an ob∣lation nostri cordis, of our own heart. Therfore Christ saith, Go and learn what that means. For we must notpress the letter, but the meaning of the H. Ghost in that saying. So in the words following, I am not come to call the righ∣teous, but sinners to repentance: he came to call the righte∣ous, such as were already setled his, and to confirm them,

and to make their calling more effectuall▪ but his chiefe businesse was to call sinners to conversion. So when wis∣dome saith, Receive my instruction, and not silver: he doth* 1.314 not interdict the use and receit of silver, but desireth that we should rather give our hearts & desires to affect wis∣dome then riches. The following words cleer it, and knowledg rather then choice gold: and so Christ saith When* 1.315 thou makest a dinner or supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours; but the poore, the maime••, the lame, the blind.

Christ directly forbiddeth not the invitation of our friends: we have many examples in Scripture to the con∣trary: but he directeth hospitality to the exercise of mer∣cy. So Saint Paul, He sent me not to baptize, but to preach* 1.316 the Gospell. He doth not directly deny his mission to that: for it is his commission. Ite, & praedicate baptizantes, Go and preach baptizing; And he did not transgresse his in∣structions when he baptized Crispus and Gaius, and the houshold of Stephanas. But the chief use of his ministery was preaching the Gospell. These examples cleere my text, that sacrifice and offerings by fire were not peremp∣torily refused by God from David, but that these out∣ward services which might be performed by Hypocrites were no amends for Davids great and provoking sinne; there was somewhat else rather to be done, which God would accept better, which is set down in the next Verse. And we must apply our selves to such srevice as will best please our God.

2 Let us consider David as a Prophet of the Lord,* 1.317 and this Psalme published for the perpetuall use of the Church: and so it hath regard rather to that kinde of ser∣vice which should ever continue in the Church, then to the Ceremonies of the present Law which in Christ should end.

And so we may say in peremptory sense, that God desi∣red not, delighted not in sacrifice. And referring these words to the time of the Gospel, they hold in fulnesse of sense.

For this we have good warrant, sacrifice and offering* 1.318 thou diddest not desire: burnt offering, and sin-offering hast thou not required. Then said I, Lo, I come, &c. This hath propheticall reference to the time of the Go∣spell, to the comming of Christ.

4 These sacrifices offered according to the Law were* 1.319 the ordinance of God, yet the authour saith: It is not possi∣ble that the bloud of Buls & Goats should take away sins.

5 Wherfore when he commeth into the world he saith: Sacrifice, and offering thou wouldest not, but Corpus ap∣tâsti mihi: A body hast thou fitted for me.

6 In burnt offerings and sacrifice for sin thou hast had no pleasure.

Then said I, Lo, I come.* 1.320

He taketh away the first, that hee may establish the se∣cond.

This cleareth the place well: for the words having re∣ference to Christ, the onely true and sufficient sacrifice for sin, we may say with David: non desideras, non delecta∣ris: thou requirest not, thou art not delighted with. So distingue tempora, distinguish the times, and all is well.

3 The service of God required both an outward and* 1.321 inward man, outward and inward acts of Religion, both imposed by the Law.

The outward service without the inward God desired not: The outward served onely to expresse the inward. When the outward goeth alone, God goeth beyond non desidero, non delector: I desire not, I am not delighted, to an hatred and abomination thereof: as to the Jews. To* 1.322 what purpose is the multitude of your sacrifices to me: I am full, &c. When you come, Quis requisivit, Who hath re∣quired* 1.323 them? Bring no more vain oblations, incense is ab∣omination* 1.324 unto me. New Moons, Sabbaths, solemne assem∣blies I cannot away with it, it is iniquity. My soule hateth* 1.325 them, they are a trouble to mee, I am weary to beare them. When you spread forth your hands, I will hide mine eyes:* 1.326 when you pray I will not heare.

They that come to reconcile themselves to God for sin, must not thinke that God is taken with these outward things.

In the first sacrifices that we read of in the Bible, Cain was refused, Abel was accepted. For God looked not, quid in manu: what in the hand, but qu•• corde, with what heart.

So David must be understood here: that God desired not sacrifices or burnt offerings, he delighted not in them: true it is he commanded them, but not for themselves, but as outward expressures of inward affection and zeale, and devotion, faith and repentance. Therfore it is said, by faith Abel offered to God a more excellent sacrifice then Cain,* 1.327 by which he obtained witnesse of God, that he was righteous. By which faith, or by which sacrifice filled by faith he had that witnesse. David having so heinously offended God as you have heard, declareth, that outward service by sa∣crifices, is not the way of reconciliation.

The Jews put too much confidence in this kind of wor∣ship, and wee had need to rectifie Religion in this point. Outward duties are severely exacted by the ordinance of God. But the desire of God is not to them, nor his delight in them: his Commandement and his desire, his precept and his delight, are a full sacrifice, outward and inward. When these are parted, it is not religion, but formall and ceremoniall profession onely. The outward service of God is but the body and carcasse of the service: the in∣ward is the soule; and as a body without a soule is dead, so is the outward without the inward.

The Jews were very peccant in this kinde, and placed their Religion much in these outward Ceremonies. The Pharisies who were the Puritans of those times did affect outward appearances, praying and giving almes, and fa∣sting, and disfiguring their faces to be seene of men: and all their austerity of life was in sight, to breed opinion of holinesse, which Christ detecteth, and detesteth.

This was the leaven of the Pharisies that sowred all the

masse of their Religion. And David would teach us here, that God never desired these outward things alone, or for themselves, but for the better advancement of his ser∣vice,* 1.328 for the further and clearer remonstrance of our lo∣ving duty to him.

For what careth God for any thing of ours, who have all that we possesse of his free gift? And why may not an Hypocrite have as full an hand, though not as free an heart to offer sacrifice to God, as the most holy and de∣vout servant of God hath?

You see the lesson here read to you, that you must not think to please God with outward things alone, For ex∣cept your righteousnesse exceed the righteousnesse of Scribes and Pharisees, you cannot enter into the Kingdome of hea∣ven. Scribes and Pharisees were for externall worship, the most precise observers of the Law, that ever made profession of Religion. They did strive to over-doe the law in many things therfore S. Paul calleth them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the most exquisite Sect of all.* 1.329

The Law saith, six dayes shalt thou labour, the seventh rest.

They divided their working dayes into three parts:

• One for Prayer.
• A second, for reading the Law.
• The third for Work.

Two thirds they gave to God.

In oblations to God, and in tithes they exceeded the Law, and gave more then was exacted. Two dayes in the week they fasted wholly from from all food: for almes, they gave beyond their ability: generally, in outward things they spared neither cost, no•• pains to seeme religi∣ous. Yet Christ putteth us to it, to exceed not their out∣ward shew and performances, but their righteousnesse.

Here was hasty running, but it was out of the way: all this that they did might be done without any true righteousnesse. It is but so much more paine taken to go to hell.

There is somewhat else in it, that wee must looke to, and that is delivered by David in the next Verse.

Here is D••••iss••m, I had given, put off with non deside∣ra••,* 1.330 non delectaris: thou desirest not, thou art not delight∣ed with: which teacheth us to apply our service to the desire of God, to his delight.

• 1 To the desire to that which he requireth of us.
• 2 We must not stay there, but affect to delight God; which makes this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a fuller sacrifice.

If God should say, he hath no delight in us, where were we then?

As we must delight in the Lord, so wee must compose our selves in such sort as he may delight in us. The just are the jewels of the Lord, precious stones, and they must be well set: that in the day when hee maketh up his jewels, we may be called his. Then shall wee be as the apple of his eye: as the signe•• on his right hand.

If but two or three of these meet in the Name of God: God is in medio, in the middest. If they offer him a sacri∣fice, hee smelleth a sweet favour of rest. These are Vines of his plantation: the wine which they yeeld doth please God and man.

Let his desire and delight be the rule of our service of him, that his delight may be to be with the sonnes of men.

Observe how holily proud God was of Iob, to Satan, Hast thou not considered my servant Iob▪ and of David, 〈◊〉〈◊〉 Davidem servum meum. I have ••ound David my servant. And to Cornelius the Angell of the Lord said, Thy prayers, and thine al••••s are come up for a 〈◊〉〈◊〉 before* 1.331 God. Come up before God: he taketh notice of them, de∣lights in them. Come up for a memoriall, God will not forget them to receive, to reward them.

Comming to Church for fashion without devotion: hearing without desire to profit by it: entreating earnest∣ly, and saying, good Master what shall I do, &c. And when wee know, and God hath shewed what is good, and what hee requireth at our hands, and with what he is de∣lighted;

to go away sorrowing, as the young rich man in the Gospel did, is the marke of an Hypocrite.

It is the Apostles argument of perswasion, To do good, and to distribute, forget not; for with such Sacrifices God is well pleased.

Saint Paul speaking of their Fathers, saith: They were all under the cloud, they passed through the Sea, They were baptized unto Moses in the Cloud and in the Sea. They did all eat the same spirituall meat, and dranke, &c. But with many of them God was not well pleased.* 1.332

What are all the benefits which we receive from God? or all the services that we perform to God, if God be not pleased with them and us? his favours turn to rods, and our services turne to injuries to him. O let us labour to please and delight our God: for in his favour is life: If the light of his countenance shine on us, we are well. Hap∣py are we, that God will vouchsafe to receive us, or to take delight in any thing that we say or think, or purpose, or desire, or endevour, or performe.

Such dead dogs as wee are, so laden with iniquities, so weak by our infirmities, so dark in our understandings, so cold in our zeale, and in all goodthings so imperfect: one∣ly for our desire to give him delight acceptable to him.

VERSE 17. The Sacrifices of God are a broken spirit: a broken and a contrite heart, ô God, thou wilt not despise.

IN the affirmation, here David sheweth what kind of Sacrifices God would ra∣ther have then burnt Offerings. This is such a sacrifice, as will never be out of fashion: When hee comes, of whom it is written in the volume of the booke, and when all the sacrifice•• of the Ceremoni•••• law cease▪ as shadows of things to come, giving place to the true sub∣stance and body of them: then this kinde of sacrifice will last in season and fashion to the Worlds end. This is the sacrifice which God accepte••••, in and for it selfe.

Such as the Apostle calleth of▪ I beseeth you brethren by the 〈◊〉〈◊〉 of God, 〈…〉〈…〉 your 〈◊〉〈◊〉 a living sacrifice, holy, acceptable to God, which is your reasonable service. Consider here,

• 1 The matter and substance of this Sacrifice, a broken spirit, a broken and contrite heart.
• 2 The necessity of this sacrifice, enforced from hence: it is the sacrifice of God.
• 3 The acceptation here of with God: O God, thou wilt not despise.

1 Of the matter.

1 Here is a double subject.

• 1 The spirit.
• 2 The heart.

2 Here heare the work which must be wrought upon this subject.

• 1 Breaking: a broken spirit.
• 2 Con••••ition: a broken and contrite heart.

1 The Spirit.

1 By the spirit it sometimes is meant in Scripture, the holy Ghost in the regenerate man, wherby he is sanctified in some measure.

This Spirit was in Christ, in plenitudine, in fulnesse: and herewith he sanctified himselfe for our skes.

Of this Saint Iohn speaketh, when he saith, God giveth not the spirit by measure unto him.

2 Sometimes the name of spirit, is given to the breath of man. So God breathed into Adam the breath of life.

3 Sometime it is taken for the reasonable soul of man, which actuateth and anima••eth the body: and man there∣by is anima vivens, a living foule: spiritus revertitur ad Deum qui dedit: The spirit returns to God that gave it.

4 Somtime •••• is taken for the intellectuall part of man, which we call the minde. So the Apostle, For what ••••n* 1.333 knoweth the things of man, save the spirit of ••••in that is ••n him?

So I take it here. This is the understanding and dis∣cu••s••ve power in man, wherby hee comprehendeth the knowledge of things.

This spirit of it self is not capable of divine knowledge: that is supernaturall: Animal is ho•••• non percipi•• qu•• sunt* 1.334 Dei, n••que potest: the naturall man understandeth no•• the things of God, neither can ••e. For they are spiritually discerned, that ••••, by the help of a noble•• and more excel∣lent spirit then his is▪ even the Spirit of God.

These divine mysteries are foolishnesse to the spirit of man. For this spirit judgeth by sense and naturall reason, and is blinde to behold things invisble, which are the ob∣ject of a regenerate mans spirit.

The eye of the naturall spirit seeth things present one∣ly: the eye of the spirit regenerate, videt futura, sees things to come.

2▪ The heart▪

The heart is the proper seat of our affections: there dwell our hope, and joy, and love, and desire, our griefe and feare, &c.

It is the saurus cordis: the treasure of the hart: if it do hold good things, it is bonus the saurus, a good treasure: if it be the nest wherin Concupiscence hatcheth he•• yong, Then out of the heart come adulteries, murthers, &c.

The name of heart is often in Scripture extended to both these: both understanding and affections: here they be distinguished to make sure worke that both of them may be wrought upon in the oblation of this sacrifice. So the name of spirit doth include the whole inward man: yet it is here named single in his more peculiar sense.

Examples we have of both.

1 Of the heart, God saith:

The imagination of mans heart is evill from his youth.* 1.335 Where hee understandeth not onely projections casting about: but desires wishing, and purposes resolving this or tha•••• wherin the whole inward man is contained.

2 For the spirit: so Malachie, Therefore take heed* 1.336 to your spirit: where the whole inward man is meant.

The subject then of this passion is the whole man: for the passions of the spirit and heart do afflict the body, and make a sacrifice of that also to God. So here is nothing of man left out: Sicut delictum, it •• p••••iten••i••. As there is a fault, so there must be repentance: where the fault stained, repentance ••••••st wash.

God loveth not unrighteousnesse, neither shall any evil dwell with him, from iniquit•••• cordis, the iniquity of the heart, to iniquit•••• calcan••i, the iniquitie of the heele.

2 How this subject must ••e wrought upon.

Here are two words used.

• 1 To the spirit, breaking.
• 2 To the heart, breaking and contrition.

1 Of breaking. The word signifieth such a breaking as commeth of smiting, which lameth▪ and maketh the body unable to performe the offices thereof. Or such as

threshing, which quasheth and breaketh the straw.

2 Contrition. That is a word of more force, and beto∣keneth grinding.

These words are used to expresse the mortification of the inward man. David spake before of Gods breaking his bones, which is used to declare,

• 1 The inward vexation of the soule for sin, and feare of the indignation of God due for it.
• 2 The outward afflictions which God doth put upon sinners, to bring them to repentance. Gods breaking of us thus is not enough to make us a sacrifice to God. We must also thresh, and smite, and grinde our owne spirits and hearts by a serious, and unfeined, and full repentance, and then our spirit and our heart is a sacrifice acceptable to God.

1 For the breaking of the spirit, that is performed when wee take away by strong hand our intellectuall powers, and faculties, from all impertinent and vain spe∣culations, and studies: when wee bestow them all in the search of that excellent knowledge of Christ crucified, who is our way to heaven. So the Apostle esteemed to know nothing else.

1 Knowledge puffeth up, it is windy and swelling in many. This bladder must be prickt, and such as over-ween their knowledge, must be taught to know that they yet know nothing, sicut op••rtet, as they ought.

Augustine amongst the hereticks in his time notori∣ous,* 1.337 nameth the G••osti••i, who took upon them singular knowledge.

The wise sonne of I••k••h did not finde this in himselfe,* 1.338 for he said, Surely, I am more bru••ish then any man, and have not the understanding of a man. I neither 〈◊〉〈◊〉* 1.339 wisdome, nor have the knowledge of the holy. If wee can∣not be sensible of our defect this way, but will needs o∣ver-esteeme our knowledge: the Prophet thresheth and breaketh such spirits with this universall elogie. Every* 1.340 man is brutish by his knowledge: when God looked down

from heaven; he found: non est intelligent, there is none that understandeth.

Wisdome had much adoe, shee called for audience in the street, on house-tops, much and lowd, shee cried for audience. Yet they that think they know som what more then their neighbours, exalt themselves.

This spirit must be broken ••in us. The Devils in this kinde of light, doe farre out-••••••••e us: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, knowing creatures: and live wee never so long, wee shall never know so much as they doe here. Socrates so famous in heathen story, as Saint Augustine saith, he was by the o∣racle declared the wisest of then living: got his honorable estimation of wisdome from the sense and profession of this, Hoc scio, quia nihil scio. I know this, that I know nothing. This superba scientia, proud knowledge, is a disease in our spirituall, and intellectuall part which must be purged, and our spirits must be broken of it. For it is a great hinderance to our endevour, to purchase more, when we think we have enough already.

2 Another disease of the spirit is, when wee are over∣curious in seeking to know above that which is written, which the Apostle calleth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For I say through* 1.341 the grace given unto me, to every one that is among you, not to think of himselfe more highly, then hee ought to think, but to think soberly, according as God hath dealt to every man the measure of saith.

Quasi nos arceat. Apostolus a perscrutatione rerum magis subtilium quàm utilium. As if the Apostle restrained us from the search of things more subtile then profitable. So Lyra••us: quia qui perscrutator est majestatis, opprimetur à gloria, because the searcher out of majesty, shall be op∣pressed with glory.

This ambition of unrevealed knowledge hath added so many fancies of men to the written Word of God, and pieced out the story of the Bible with many unwrit∣ten and legendary supplements, and traditions: and it hath moved many unnecessary cuestions in religion. This was

the sin of Adam, and the fall of man in him, the losse of Paradise then, and wilbe the losse of heaven for ever, if we desire to be like God in omnisciency.

Some have intemperatly busied their brains to enquire what God did in that immense eternity before the Crea∣tion of the World, before time was, and finding no work for him have determined, that Mundus is aeternus, the World is eternall: and so they evacuate the story of the Creation, and give Moses the lie. Others dream of more Worlds, as those Lunaticks who think the Moon another World, such as this in which we live, and our World to be a Moon to them, as that is to us.

Many beyond sobriety are over-busie in searching af∣ter things to come, prying into the secret closet of the Al∣mighty, and desiring to be of his counsel for future events. The Devill took a great advantage of this, and set up O∣racles for the nonce which abused many, and brought him much custome. From hence came the auspicia q. av••∣spisia, Divinations by the flight of birds. Auguria ab a∣vium garritu, praedictions, from the chirping and chat∣tring of birds. Aruspices: such as divined by the inwards of beasts offered by their Priests upon their altars, by the colour of the entrails: the soundnesse of them, the motion, the flame, the smoke of the burning. Of this •• The King* 1.342 of Babel consulted with Idols, he looked upon the liver.

There were so many illusions in this kinde to abuse the credulitie, and to satisfie the curiosity of men ambitious of knowledge beyond their bounds, as that it grew into a kinde of profest study and practice. The Augures in Rome having priviledge above all other Priests, for being convicted of never so heinous a crime, they never lost their office for it. Necromancy, Geomancy, Chiroman∣cy, Hydromancy, Onomancy, grew hence. And all Magi∣call conjurations effected by compact and stipulation with the Devill. These were studies, and books were written of them. Many that used curious arts brought* 1.343 their books. I••nius out of the Syriack readeth, Multi ma∣gicam artem exercentes: Many that were exercised in the

Magick art. For the Ephesians were very notorious this way▪ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, grew into a Proverb, concerning the magicall inscriptions of amulets, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, charmes worn about the neck. Our times are not free of this dotage, consulting wise-men and wise-women, for things lost, for things to come: going to Ekro••, as if there were no God in Israel. The wise sonne of Syrach adviseth us well. Seek not things that are too hard for thee, neither serch thou* 1.344 things that are above thy strength. But what is comman∣ded thee, think theron with reverence, for it is not needful for thee to see the things that are in secret. Be not curious in unnecessary matters, for more things are shewed to the••, 〈◊〉〈◊〉 men understand. The spirit must be broken of these studies, they are diabolicall, and do but fasten us so much more to the familiaritie of that roaring lion, who playeth the cunning Serpent with us to deceive.

3 Another disease of the spirit is vain knowledge, when we spend our time in a frothy learning of hamane wit, neglecting the solid study of the way of our salvation.

The reading of the books of time, the Chronicles and Annals of former ages: the judicious survey of the Histo∣ries of our own or other Nations.

The industrious and ingenuous search into the excel∣lent wisdome of the ancient Poets and Mythologists is no losse of time, where a sober discretion hath the menage of them; and these studies as hand-maids do look upon the hand of their mistris: the doctrine of Godsfeare, and of the way of life. But when these take up the whole man, and recreations do turn to our set work: this overdoing in them; joyned with neglect of that unum necessarium, one thing necessary, proves a disease in the spirit, and benight∣eth us so that we shall hardly finde the way to Heaven.

Our times have exceeded the former ages in the innu∣merous spawn of idle Pamphlets, and much of our little time is vainly cast away upon them. Wee must redeeme the time, a talent for which wee shall be answerable to our God; and break our spirits from these vanities also.

The way to reforme this is to propound to our selves the knowledge of God, and him whom God hath sent Iesus Christ in chiefe, and to use all other studies and arts, our own, and others wits to the advancing of this maine science.

And for that Iushious and sensuall delight which loo∣ser and lighter studies do bring, to fall out with it, and as the wiseman adviseth, to say to laughter, thou art mad, and to pleasure, what meanest thou? There is a sweetnesse in the Law of God, and in the holy study of his testimo∣nies, which if our tast were rectified as Davids was, would surpasse the relish of hony, and the hony combe. But dis∣eased tastes cannot relish this sweetnesse. When Saint Paul the chiefe learned man of the thirteen Apostles did come to himself, hee esteemed to know nothing but Jesus* 1.345 Christ and him crucified. Againe, I thinke all things but losse for the excellent knowledge sake of Christ Jesus my Lord, and dojudge them but dung, that I might win Christ. It is no easie matter to break our spirits from these plausi∣ble and delightfull streins of wit: though wee know, that it was the fall and ruine of man: he sought many inven∣tions. The taste that hath bin long used to the Onions and Garlick of Aegypt, cannot like Manna the food of Angels a long time.

But as Physicians for the body finding their intempe∣rate patients disease, do forbid them all kinde of meats that fewell their disease, and limit them to a diet, with which they thrive well and recover health; so must our soules for cure of these diseases▪ be strongly kept from such studies and knowledge as do but encrease vanity, and restrained to the Manna of Gods holy Word, the most wholsome bread, and sincere milke, and strong meate of the inward man. Custome will wean us, and the sweet wholsomnesse of this better diet, and the experienced ve∣getation and spirituall battening of the soule by it will in the end approove vaine studies to be no better then the husks of the swine in a farre Country. But the Word of

God to be the bread of our own fathers house, even the bread wher with he feedeth his owne family sufficiently: the bread that strengtheneth mans heart.

And when we have once fed of this heartily, that wee desire some drink to it▪ hee will bring us to his house of* 1.346 wine: for whom he admitteth to eat of his bread, he in∣viteth also to drinke of the wine that hee hath mingled. Yong stomacks affect raw and unripe fruits, & do charge their bodies with diseases therby. It is a breaking and ex∣treme pain to them to be restrained from them. So doe yong wits exercise themselves, and consume time in the raw fruits of green heads, and feed the appetite of their yet undiscerning spirit.

All this must be unlearnt and forgotten to make room for saving knowledge, though wee part with this, as Han∣nibal did from Italie, or Lots wife from Sodome.

2 A broken heart.

The heart is the first-born in us, Natures eldest sonne in the production of man.

It is soveraigne in the body, it rules and commands all the rest.

In the Creation of it, in Adam, it was Cormundum, cor perfectum: A clean heart, a perfect heart: for all that hee made was exceeding good. Since the fall of man, it hath gotten an ill name. The heart is deceitfull above all things,* 1.347 and desperatly wicked, who can know it? I the Lord search the heart. And you shall see how he found it generally in men. God saw that the wickednesse of man was great in* 1.348 the earth; and that every imagination of the thoughts of his heart were onely evill continually: the margent of the Kings Bible rendreth the word in full signification: Every desire and purpose of the heart.

1 God promiseth his people to take the stony heart out of* 1.349 their flesh. Here i•• cor durum, an hard heart. Our hearts are hardned by the custome of sin.

2 There is cor pravum, an evill heart. Take heed that* 1.350

there be not in any of you an evill heart of unbelief to de∣part away from the living God. This is an heart infected with the corrupt love, either of falshood to forsake the truth of God, as Hereticks; or of vanity to preferre the pleasures of this life before the good old way. This is the sin of filii sae••uli, the children of this world.

3 Cor perversum, a froward heart, hee that hath a fro∣ward* 1.351 heart, findeth no good. This is a peevish and contra∣dictory evill nature, that cannot live under awe and rule, but resisteth the good motions of the Spirit. You have al∣wayes* 1.352 resisted the Holy Ghost.

4 Cor laqu••us, the heart which is a snare, as the adulte∣rous womans, Salomon saith, Her heart is snares and nets.* 1.353 Such hearts have all flatterers that gloze with us, and break our heads with their oile. Such have all impostors and deceitfull fair-spoken pretenders of love, who se∣cretly lie in wait to undermine us, and do us hurt. Such as face it for shew to be religious, and have seven abomi∣nations in their hearts.

5 There is also a plaguy heart. So Salomon, What* 1.354 prayer or supplication shall be made by any man, or by all thy people Israel, which shall know every man the plague of his own heart.

In the diseases of the body, the venome and malignity of the disease hasteth all it can to the heart to destroy that, and there it endeth.

But in spirituall diseases, the heart hatcheth and spaw∣neth sin, the issue of concupisence, and seminateth it in the affections and desires. For out of the heart come, adulte∣ries, murthers, &c. These be those painfull swellings, and ulcerous sores which sin breedeth in the heart of man: a very plague in the heart. Yet for all this, our God saith to us, My sonne, give me thy heart: being so bad as it is, it is not worth the giving or receiving. Therefore to make it a sacrifice to God, we must break it. A broken and a contrite heart God will not despise. Wee must thresh and

breake, and melt and grinde our hearts to make them a present for him. Two wayes may the heart of man be thus broken.

• 1 By outward afflictions.
• 2 By inward compunction.

1 For outward afflictions. These are of great force to break an hard heart, to melt an iron heart, to humble a proud heart, to tame a rebellious heart, to recover a stray heart.

God often worketh upon the hearts of sinners this way. And David found this physick very healthfull to him. Before I was afflicted, I went astray: but now I keep thy Word. It was good for me, that I was afflicted. Saint Paul being to part with his friends, and seeing them all teares, for the grief therof, saith, What meane you to weep* 1.355 and to break my heart? The heart of man is easily broken with griefe.

Elijah grew weary of his life. So did Jonah, both desire of God that they may die. Job and Jeremy had their hearts so broken with sorrows that they abhorred life, and never did any more earnestly desire to live, then they did to be cut off from the land of the living. Many of these fits and sharpe agonies come upon us: wee find the Ro∣mane stories full of examples of those whom the outward crosses of life have so wearied, that they have preferred to die by their own hand, rather then to live out the fu∣rious assault of temporall disgrace or pain. Wee have los∣ses in our goods, grief for our friends, heavinesse for the losse of children, or their unthriving courses in the world, manifold sicknesses, molestation by suites, and such like grievances store.

God is pleased to use these as meanes to breake our hearts, and they doe worke with some: for in the day of their affliction they will seeke God diligently.

And when the judgements of God are upon the earth, the inhabiters of the world will learne righteousnesse.

But an heart thus broken onely with outward tribula∣tions, is not alwayes a sacrifice for sinne. For murmurers, and male-contents, and envious persons, because they cannot have their will, doe not onely sicken and disease all the joyes of life: but choake and strangle them, with immoderate vexation.

If hearts so broken were a sacrifice to God: Cain, and Lamech, and Esau, and Ishmael, and Absolon, might plead for their acceptance with God: for in Cains coun∣tenance, in Lamechs words, in Ishmaels lookes, in E∣saeus teares, In Absolons flight, wee may discerne what hearts they had: no question, much shaken, and broken with severall vexations, because they could not have their will.

2 Inward compunction.

St. Bernard putteth us into the way of it.

• 1 Looking up unto God.
• 2 Looking downe upon our selves.

1 Vpon God if we looke, we shall finde▪

• 1 What he hath beene, and is.
• 2 What he is, and shall be.

1 What he hath beene and is to us, 1 Factor a maker: for thy hands have made me and fashioned me. He made us, not we our selves: we are wonderfully and fearefully made.

Wonderfully, in respect of the priviledges of man above all his other creatures, and fearefully, in respect of the dan∣ger he was in, in case of falling.

2 Benefactor: for notwithstanding our fall, to omit all other his favours, Misit, dedit filium: non pepercit: he hath sent he hath givē his Son, he hath not spared him, and by him he offereth life and salvation. God is no deb∣tor to us, that he should have so immense a summe of fa∣vours to pay us.

Adam would have sought out him in the fresh of the morning, if it had been so.

Let us but cast up the accompt of the favours of God to us, that is enough to breake the heart, for full shame

doth not onely put us out of countenance, but out of heart also.

Ad omnia reus es, pla••ge per singula, thy guilt is univer∣sall, let thy sorrow be universall. There is never a favour by us received from God, but it deserveth the thankes and obedience of our whole life.

Many sinnes are punished onely with shame here, the law presumeth that shame will breake the heart, and re∣move the offence. Quânam fronte attolle oculos ad vul∣tum patris t•••• boni, tam malus filius? With what f••ce do I so wicked a sonne behold the countenance of so good a Father? Shame hath this power of breaking the heart, because in all ingenuous natures it is joyned with griefe, and grief grindeth the heart to powder.

For how can wee suffer it, to have our faces covered with confusion, and not to have our soules rent and torne with sorrow, when wee consider how unthankfully wee have requited God with evill for all the favours hee hath done for us. When he pleadeth, What could I have done more for my Vineyard that I have not done! and shall say, If this had been too little, I would have done more: yet hee looked for grapes, and lo, we have brought him forth wilde grapes.

Can this do lesse then engrieve our soules, and charge them with heavinesse, even to the death? that for our corn and wine and oile, for the bread that strengtheneth our harts, for the oile that maketh our countenance cheer∣full, for the wine that comforteth us, for rain and fruitfull seasons, for peace and prosperity; wee should grieve the heart of God and pain him with our sinnes, even to repen∣tance that he hath made us!

2 Consider what he is and shall be to us.

1 Hee is: the Lord Jehovah is his name, he protecteth us in our being, he giveth us laws to regulate our conver∣sation: and he saith to every one of us, Hoc fac & vives. Do this, and live.

But we have set his laws light, and have cast his Com∣mandements behind our backs. We have hated to be re∣formed: God himself the Father of mercies, and God of all consolation cannot find out a way for mercy. How shall I be mercifull to thee in this! God hath risen early to send his prophets to us: and they have stretched out their hands all the day long, in season, and out of season, calling upon us to heare his words, for they are sweet.

The wise consideration and remembrance of this ex∣ceeding love and patience of God in forbearing us, of his wisdome in guiding us, leading us like sheep by the hand of Moses and Aaron, compared with our sinfull aberrati∣ons, and wilfull oppositions to his Law may work upon us these two thoughts, which may break our hearts.

1 Quid fe••i? What have I done? It was Jeremies complaint, that there was none in the people, that so be∣thought himself and cryed, Quid feci? What have I done? Who audited his life, and called himself to account for his sins; but every man ran on in his sin, as an horse rusheth into the battaile. But even-reckonings doe make long friends.

If we see upon the accompt that wee have not to pay, at least with the servant in the Parable, let us aske mercy and crave a further day, and promise payment, that he may forgive us all the debt.

2 With the auditours of Peter, Viri fratres, quid facie∣mus? Men and brethren, what shall we do? When our hearts fail us, and we are at our wits end, and all our cun∣ning is gone, in this storm: Then Samuel the Lords Pro∣phet will say; God forbid, that I should ••inne against the* 1.356 Lord, and cease praying for you: but I will teach you the good, and the right way.

Yea, God himselfe shall be thy teacher: He hath shewed* 1.357 thee, ô man, what is good, and what the Lord requireth of thee.

May not our hearts melt within us, considering the time of light in which wee have lived, that our wayes

should yet be taxed with darknesse? That ignorance should now be charged upon us, after wisdome hath utte∣red her voice so long in our streets, and high-wayes, and on our house-tops? Insomuch as God cryeth unto us in complaint and grief. Why will you perish, ô house of Is∣rael?

2 Consider God as hee shall be the judge of all our wayes, of all our words, of all our thoughts. Shall I not avenge me of such a Nation as this? We shall all appeare before the judgment seat of God: and every man shall give account to God of himselfe. What heart thinketh of this day, of this appearance, of this account, of this judgment, but it breaketh like a potters vessell, it melteth like the fat of Lambs?

For when God ariseth and awaketh as one out of sleep, as Noah awaked, and knoweth what his sonnes have done to him: Will not he rain snares to take us, that wee may not escape his hail▪stones, and coles of fire? The God whom we provoke is a jealous and a terrible God: it is a fearfull thing to fall into his angry hands: when he ariseth to judge, the righteous shall hardly be saved. As Saint Bernard saith, Instaurat adversumme testes. Hee appoint∣eth witnesses against me. These are of two sorts, it is a breaking of our hearts to heare either of them give in e∣vidence.

1 His benefits. Victum, vestitum, usum temporis hujus & ante omnia sanguinem filii ejus. His food, apparell, the use of his time; above all, the bloud of his Sonne. Would these severall seeds of grace yeild him no harvest?

2 Our sins, our folly trespassing his wisdome: our vani∣ty offending his holinesse, our falshood his truth, our unrighteousnesse his justice, our presumption his mercy, and our rebellion his power.

Saint Bernard in meditation of the account for this is all broken, heart and all. Paveo gehennam, paveo judicis vultum ipsis angelicis potestatibus tremendum, horreo ver∣m••m rodentem, ignem torrentem, fumum, sulphur, tenebras

exteriores. Quis dabit capiti meo aquam, & oculis meis fontem la••hrymarum, ut praeveniam fletibus meis, fletum & stridorem dentium, &c. Heu me, mater mea, ut quid ge∣nuisti me filium doloris, amaritudinis, indignationis & plo∣rationis aeternae: natum in combustionem, & cibum ignis. I feare hell, I feare the countenance of the judge, to be fea∣red by angelicall powers, I feare the worme gnawing, the fire broyling, the smoke, the brimstone, the outer dark∣nesse. Who will give water to my head, and a fountaine of teares to my eyes, that I may prevent by my weeping, the weeping and gnashing of teeth? O my mother, why hast thou begotten me, a sonne of sorrow, of bitternesse, of wrath, of eternall wayling, born to be burnt, and to be meat for the fire?

We are here convicted in two tryals, and receive sen∣tence of condemnation in both.

• 1 In the judgement of the Law which wee have bro∣ken.
• 2 Of our conscience which pronounceth us children of darknesse, and heires of condemnation. When the sad consideration of these things hath broken our hearts and ground them to dust, then the nest of sinne will be de∣stroyed, and concupiscence shall not have where to lay her yong.

Observe the difference of true Religion from false. The gods of the Heathen doe never exact such breaking of hearts of their worshippers. Let them have your eye, your tongue, your knee, your gifts, and keep your hearts to your selves. For they know not whether you give them hearts or no. But our God will have our hearts, and hee will have them thus broken! and there is no delaying or dallying with him▪ hee searcheth us to the bottome, and tryeth hearts and reins. We cannot deceive him with un∣reall semblances.

The way to heaven is not so easie as most men deem it: We must suffer with Christ, if we will reigne with him, his soule was heavy, and he was broken for our sins, when the

〈…〉〈…〉 of our peace lay upon him. And we must rent our hear•••• 〈…〉〈…〉 not our garments, when wee turne to the Lord▪ if we will have mercy and forgivenesse. There is no∣thing that flattereth sin more in us then an opinion of the easinesse of repentance.

But if we observe David in this Psalme, we shall dis∣cern that there is no such tribulation as true repentance, it is a washing throughly, a rubbing and scowring with hy∣sop: it will cost hote and scalding water to purge the stains and blemishes of our life. It will cost the breaking of our bones: strong cryes and supplications, that wee may heare of joy and gladnesse.

It will cost us a breaking first, then a new making of our hearts to fill them, a present for him who saith: My sonne, give me thy heart. And now what shall I say, and what shall I doe unto thee, thou preserver of men? My heart is not worth the giving to thee: If we should search Ierusalem with candles, should we finde such a heart! O that* 1.358 there were such a heart (saith our God) in them, that they would feare me and keep my Commandements alwayes! that it might go well with them, and with their children for ever. Our broken heart is such an heart: when our stubborne will is corrected and made pliant, and obedient to the wil of God, when our love is taken away from the world and the things therof, and fixed on the Lord. When our vast desires are limited to the seeking of the Kingdom of God, and the righteousnesse therof.

When our flattering hopes are taken off from things temporall which profit not, and reach out to the promises of God which concern better things. When our ••uscious delights are no longer grazed on the green pastures of vain pleasure which saginate them to slaughter: but our delight is in the law of God, and in that law we do exercise our selves day and night▪ When our strong endevours and labours are not for bread that perisheth: but for that which feedeth to everlasting life. When our high flowne ambition ceaseth to affect the false and unconstant honors

of the world, and reacheth forth an hand to the never∣withering crown of glory. When our feare is not of them that can kill the body, and there an end, but of him who can deliver soule and body to death eternall. When our griefe is not for the punishments we suffer, but for the sins that deserve them. These be broken and contrite hearts.

You see to what all that I have said driveth: even to stirre up my selfe and you to a true repentance: which the Prophet calleth, the breaking up of the fallow ground of our hearts. Why should our hearts lye fallow and receive no seed, and bring forth nothing but weeds? It asketh culture, digging and ploughing to make it capable of good seed.

No man casteth away seed upon fallow ground. If we would bring forth fruit to God, we must suffer the plow, the renting and tearing of the share: this is repentance.

John began his preaching at repentance: So did Christ. And he sent forth his Disciples, admonishing men every where to repent. If destruction were within forty dayes of us: repentance would stand in the gap and keep it out. If the Decree were ready for birth, repentance would make an aborcement. If wee be nailed to the crosse of shame and pain, wheron we suffer justly: repentance will open Paradise to us. If our sins were grained in crimson or scarlet, repentance would wash us whiter then snow. If our iniquities had hid the face of God from us: repen∣tance would uneclipse it, and our eies should see our salva∣tion. Our sins breake the hearts of others. David wee∣peth for transgressors, here is sanguis vulnerati cordis, the bloud of a wounded heart. O weepe for your selves and your children!

2 Sacrifices of God. This title given to these Sacrifi∣ces called Sacrificia Dei, the Sacrifices of God, doth shew

• 1 The necessity
• 2 The excellency

of them.

1 The necessity.

No Nation was ever so irreligious, but it acknowled∣ged and worshipped some God. Nemo simpliciter atheos. No man is simply an Atheist. And they thought him that they worshipped worthy of some oblations and gifts. It is one of the honors that inferiors do to their superiours, to present them with gifts.

It is recorded of Israel, that when God had set Saul over them for their King, that the children of Belial said, How shall this man save us? And they despised him, and* 1.359 brought him no presents. They are called men of Belial, i. sine jugo, without a yoke.

But of Moab it is said, when David had subdued them* 1.360 and they came under his yoke: The Moabites became Davids servants, an•• brought gifts. In the short story of the old World little is recorded of the acts of those per∣sons who lived then.

Yet this is of the two first brethren, before any Law exprest for it. In processe of time it came to passe, that* 1.361 Cain brought of the fruit of the ground an offering to the Lord. And Abel also brought of the first-lings of his flocke, and of the fat therof.

No question instructed by Adam, and by him exampled to it, and seasoned with that axiome of nature, that God must have gifts from us.

Aristotle that great Naturalist doth maintaine, that gifts are of good use for conservation of friendship. Every good and perfect gift commeth to us from God. Thankfull gifts returned from us to him, conserve his friendship.

The Athenians, who worshipped an unknowne God,* 1.362 yet had an altar in the street, for oblations and sacrifices to be offered to him.

Not David onely saith, Quid retribuam Domino▪ What shall I render unto the Lord? But the people who had perverted their wayes by many revolts from God, do be∣think themselves: Wherwith shall I come before the Lord,* 1.363 and bow my selfe before the high God? Here is not care

taken how to shift the charge, and to doe it as cheape as may be. Shall I come before him with burnt-offerings, with calves of a yeare old? Will the Lord be pleased with thousands of Rams, or with ten thousands of rivers of oile? Shall I give my first-born for my transgression, the fruit of my body for the sin of my soule? Here are gratulatory, and propitiatory, and expiatory sacrifices studied to remune∣rate and to reconcile God.

It is true that God hath no need of us, or our gifts. If* 1.364 he were hungry, hee would not make his moan to us. Yet these tenders of our thankfull duty to him doe acknow∣ledge our love and humble subjection to his government, and confesse him Lord of all that we possesse, and stoop all that we have to his power and will.

How glad are wee when our Prince will receive gra∣ciously any such present as wee are able to bring him? More should it concern us in duty to present our God with our gifts, and more cause have we of joy, if hee doe accept our persons in them.

And seeing wee cannot adde any thing to him by any present that we can tender to him, for our wel-doing ex∣tendeth not to him, yet wee may at second hand do him honour in his house by adorning that: in his Saints, by feeding their hunger, clothing their nakednesse, healing their sicknesse. And with such sacrifices God is well pleased.

Now that wee have seen in Davids overture what is the most acceptable tender wee can make to God, and that a broken spirit and a contrite heart are called the sa∣crifices of God: Wee behold the absolute necessity of these Sacrifices. For God must have his due. And they be no better then sonnes of Belial, that deny him his due herein. If wee fall short herein, God will lay Felony to our charge, You have robbed mee. Will a man rob God?* 1.365 but ye say, wherin have wee robbed thee? in tithes and offe∣rings. Ye are cursed with a curse, for yee have robbed me, even this whole Nation. God requireth of you bro∣ken

spirits, and contrite hearts, and you with-hold them from him. You will not endure the smart and paine of contrition. The losse of your vain fancies and imagina∣tions. The crossing of your sensuall and carnall delights and desires: the disquieting of the body of sinne: your separation from the World. The mortification of your earthly mēhers, the crucifying of your old man. The bringing of your body into subjection. Caro & sanguis, flesh and bloud cry: Durus est hic sermo. It is an hard saying. And when God demandeth all we have of us, as Benhadad of Aram did of Ahab King of Israel, wee put him off with this answer, This thing I may not do.* 1.366

But remember the necessity of this Sacrifice of a bro∣ken spirit and a contrite heart: For these are Sacrifices to God, such as God exacteth of all, and without which there is no appearing in his presence. Let no man appeare before me empty, is his Law: and we have no fulnesse but in this Sacrifice.

How unkindly doe wee take it at the hands of God when we cry unto him, and he heareth us not, at least as one that did not vouchsafe us the hearing, hee doth not grant our requests? Yet hee may say of every one of us, of some twenty, of some forty, of others sixty yeers long and more have I been grieved with this generation. That is the shame, and it threatneth to be the sorrow of our un∣thankfull Land. God hath not his due amongst us, though he give us rain and fruitfull seasons, Corne and Wine and Oile, all the necessaries of life. Wee give him not the sacri∣fices of our broken spirits, and contrite hearts, which are the sacrifices of God.

We come off liberally to men to purchase their favour and mediation in our suits, and bribes given to men have robbed God of the Sacrifices due to him. Let us lay it to heart.

I reade of the Sybarites, a people effeminate and vaine in their sensuall delights, that they had a prophecy, that their City should subsist till their gods were in lesse esti∣mation

then men. It fell out that a slave obtaining no mercy at the hands of his Master for the gods take, fled to the monument of his Masters Ancestors, and for their sakes implored, and obtained pardon. When Amyris a Philosopher living there heard of this, that men were more regarded then their gods, hee looked for a ruine to come upon the City, & fled away from it. Shortly after, the Cro∣tonians their adversaries subdued them and fulfilled that Prophecy. Wee may take home this example to our times, and apply it to those with whom God is neglected, and men regarded more then God. Their voluptuous and Sybariticall life hath opened a way to the indignati∣on of God.

And they have no way to helpe it, but with a full Sa∣crifice of broken spirits and contrite hearts. We need not with the fearfull Philosopher quit our Country, & forsake our habitations: let us remove our crying sins, by which God is dishonoured, and there will be peace within our walls, and prosperity within our Palaces. And the eyes of them that desire to see us in the dust shall faile, and the ruines of our hearts shall repaire the ruines of our tempo∣rall Felicitie.

2 This title expresseth the excellency of these Sacrifi∣ces, they be Sacrifices of God: For there be Sacrificia stul∣torum, the Sacrifices of Fooles. Be more neere to heare, then to offer the Sacrifice of fools: they know not that they do evill.

Cains was not the Sacrifice of God, for his works were evill. The foolish Israelites did offer their sonnes and* 1.367 daughters unto Devils.

Many of the Heathen were so transported with super∣stition and reverence of their false gods, that they spared not to offer up their children in burnt Sacrifices to them.

They have burned their sonnes and daughters with fire* 1.368 to their gods. Israel hath warning, not to do so. Yet they took no warning: For not onel•• the King of Moab did

this: For hee offered his sonne the heire of his kingdome, for* 1.369 a burnt-offering upon the wall: But Ahaz King of Judah made his sonne to passe through the fire. And wee finds it one of the provocations, which incensed the Lord against Israel▪ to give them into deportation.

Some thinke, that this evill custome grew out of the Commandement given to Abraham, to offer his Sonne. From whence was concluded that the greatest expressure of obedience put upon him, did teach it the exaltation and fulnesse of zeale in them that could find in their hearts to offer up their beloved children in sacrifice.

Therfore in the consultation before urged in Micah, for the means of reconciliation to God this was one: Shall I give the fruit of my body, for the sin of my soule? But A∣braham did not kill his sonne, hee would have done it by vertue of Gods speciall Commandement, and God ap∣proved his willing obedience, but held his hand from the act. For he will have mercy, and not sacrifice. I den•• not but there is a strong demonstration of servent zeale in those that can afford to God such Sacrifices. But that which he requireth is more excellent, and toucheth us much more neer the quick, as S. Austine, In to habes quod occidas, noli extrà thura qu••rere. Thou hast what thou mayst kill, in thy selfe: seeke not Frankincen••e without thy selfe.

This breaking of the heart and contrition of the spirit, is a sacrifice for God.

Have wee not heard of some whom the conscience of sinne hath so afflicted, as they have not thought them∣selves worthy of any more life, but have died by their own hand?

These courses are desperate and damnable, that is not it which God requireth of them: hee doth not desire our bodies, a dead sacrifice. I beseech you brethren, that you give up your bodies a living Sacrifice. This is his will, Ut per••ant crimina, non homines: that the faults perish, not the

men. We shall find that a work of more sorrow and af-fliction then to kill the body. Wee have full examples in the books of time, of many that have made nothing of it to die by their own hand.

But it is a Sacrifice onely for God to destroy the body of sin in our selves, and to preserve life for Gods better service. For our sinnes be deerer to us then our children, then our life, then our good name, which should be va∣lued more then life: then our precious soules. Doth not the drunkard preferre his drunkennesse before his health, who knoweth that drunkennesse destroyeth health? Doth not the covetous man love his wedge, and heape more then Heaven?

Doth not the Wanton undo his body, his posterity, his very soule, for the fulfilling of his lust? Do not all sinners ••ell Heaven and eternall life for the feeding, and fewelling of their darling sinnes? Of all the lessons that wee are taught in the house of God, none is so hard to learn, none so uneasie to practise as the doctrine of Repentance. Men are either transported with gluttony and drunkennesse, and all they can get goeth that way, their bellie is their God, and they make all these means Sacrifices to that de∣vouring Idoll.

If they feed the hungry and quench the thirst of their brethren, their meats and drinks are sacrifices to God. Especially when wee deny them to our selves to relieve such, or we are transported with pride, and our back is our god, and Fashion is our Idoll, and wee consume all in vain adornings of our houses of clay, hanging them with the costly garish trappings of vanity. If wee give one of our co•••••• to cover the nakednesse of our brethren, and spare our wooll to keep them warm, that their souls may blesse us for it; this garment so bestowed is a sacrifice to God.

Or we are transported with ambition, and all our study is how to rise higher, our cares and desires, and our wealth are all sacrifices to that Idoll of Ambition: but if we raise

the poor out of the dust, & take him up from the ground, it is sacrificium Deo, a sacrifice to God.

Was Sauls a sacrifice to God, when against Gods Com∣mandement* 1.370 he spared the best of the spoile of Amalek, to offer it to God? Is not obedience better then sacrifice? Doth the Church of Rome offer God a sacrifice, when she presenteth the Shrines of the dead, and the Images of our Lady, and the Saints with rich gifts? They did so who* 1.371 kneaded their dough, and made cakes to offer them to the Queen of Heaven, and powred out drink-offerings to other gods.

Be there not many that sacrifice to their not, and burne* 1.372 incense to their drag, because by them their portion is fat, and their ••e•••• plenteous? These make themselves their owne Idols, and kisse their owne hands, and thank their owne wits for all the good that commeth to them, they never look up so high as God, to give him thanks for any thing.

But when all is done, this onely is a sacrifice to God; when wee break our hearts and spirits, and grinde them with sincere contrition for sin, destroying the nest wher∣in lust teemeth her brood of iniquity. This putteth away the leaven which sowreth all our actions and devotions, and turneth our very prayers into sin. The excellency of this sacrifice will more cleerly appeare in the following portion of my text.

These broken-hearted persons are such as God delighteth* 1.373 to dwell with, that he may revive the spirit of contrite ones. To such onely is the Gospel sent: Hee hath sent me to binde* 1.374 up the broken-hearted.

These be mourners, they not onely bewaile their own sins, but their eyes do run rivers of waters for those that ••••ep not the Law. They are grieved for transgressours. One of these is health to a City, all fare the better for him, Lo••s righteous▪ soule was vexed with the ungodlinesse of Sodome. God warned him out: his Angell pulled him out, and he desiring a place to retire to, the Angell hast∣ned

him thither, saying, Haste thee, escape thither, for I* 1.375 cannot do any thing till thou be come thither. These mour∣ners are priviledged from the fury of Gods destroying An∣gell, his marke is upon them: they must be spared in the day of Gods visitation. Come not neere any man upon whom is the mark.

They have eyes pickled in their teares: they have voy∣ces hoarse with crying upon God for mercy: they have soules cloven to the pavement: they have soules heavy unto death: their countenance is cast down. Their Harps are turned into mourning, and their organs into the voice of them that weep. Their whole bodies and mindes and soules are living sacrifices, holy unto God, and therefore acceptable: for so it followeth, God will not despise them.

Here ariseth a Quaere.

Now wee have seene the excellency and necessity of these sacrifices: What hindereth, that wee doe not offer them up to God continually?

We do bear about us a body of sin, and in it these hin∣derances* 1.376 of this excellent and holy service.

• 1 An over-bold presumption of the favour and remis∣nesse of God in putting us to this pain.
• 2 An over-delight in our works of darknesse, and the forbidden pleasures of life.
• 3 A naturall slothfulnesse in doing such things as car∣ry with them painfulnesse in the doing of them.
• 4 A naturall tendernesse of our selves whereby wee do favour our own flesh, and cannot put it to griefe.
• 5 The cares of life.

I Presumption on the favour of God to us.

We think the word more severe, and the killing letter of it more cutting then it need to be, and the minister of this word more harsh then is cause. We confesse, that for terrour these things are set down, and the Ministers must threaten us with heavy judgement, if our hearts be not broken.

But it is God who is veiled in the parable of that Ma∣ster, to whom his servant deep in his debt came and be∣sought him for favour: and hee forgave him all the debt. So we confesse, that this sacrifice of broken hearts is a due debt: but our Master is so gracious and pitifull to forgive it all.

There be many fair spoken texts that seem to nourish this presumption in us. As a father hath compassion of his chil∣dren, so hath the Lord compassion: but it is on them that fear him, not on them that presume on him. And the parable of that father of the prodigall, who did not so much as chide his unthrifty son, but met him afarre off, fell on his neck, welcomed him with a kisse, and feasted, and clothed him, doth expresse a great tendernesse. But let no man pre∣sume upon that, for that sonne came home with a broken hart, Father I have sinned against heaven and against thee. Non sumdignus vocari, & fac me unum ex mercenariis tuis. I am not worthy to be called: and make me one of thy hyred servants. His father was sensible of his contri∣tion, hee was lost by his sin, and found in his repentance: he was dead by the wound of his own conscience, and made alive by his fathers favourable pardon, receiving him againe to his grace. And the servant to whom his master forgave all his debt, was put to his miserere, have mercy: his master saw his heart broken with the grief of his debt, and heard his willing protestation to pay all, and received his humble supplication for mercie. God is a loving Father, but not indulgent; he loveth not so, but that he chasteneth and scourgeth every sonne whom hee re∣ceiveth: for ••ods are for the backs of fools. Iudgment be∣ginneth at the house of God, and the righteous are hardly saved.

Saint Peter would put any man out of heart to pre∣sume too much upon the favour of God: for by three great examples he declareth the severe justice of God a∣gainst sin.

For if God spared not the Angels that sinned, but cast them down to Hell, and delivered them into chains of dark∣nesse to be reserved unto judgment: And spared not the old world, bringing in the floud upon the world of the ungodly, ••urning the Cities of Sodome and Gomorrah into ashes, con∣demned them with an overthrow, making them an example unto those that after should live ungodly: The Lord know∣eth how to deliver the godly out of temptations, & to reserve the unjust unto the day of judgment to be punished. 2. Pe∣ter 2. 4.

Presumption doth make an Idole of God; for it ad∣vanceth the mercy of God against his holinesse which hateth sinne; against his truth which threatneth sinne; a∣gainst his justice which punisheth sinne. Presumption crucifieth againe the Lord Iesus, and layeth on more stripes upon him. Presumption resisteth, grieveth, quen∣cheth the holy Ghost, by whom wee are sealed to the day of Redemption: and so boldly trespasseth the whole Tri∣nity.

I need not urge any other evidence against presumpti∣on on the favour of God, then his severity against his own Son, Misit, dedit, non pepercit, non fuit dolor sicut. He sent, he gave, he spared him not, there was no sorrow like unto his.

And was this to quite us from all passion? No: if wee suffer with him, wee shall also reigne with him: hee did not drinke of a sponge of vineger and gall. Transeat calix. Let this cup passe from me. Hee began the health of his Spouse the Church: all the faithfull must doe him right, they owe him a pledge. Some are put to it to suffer for him, none are exempt from suffering with him. This is the least and easiest plunge wee can be put to, to break our hearts with contrition for our own sins ò mihi tum quàm molliter ossa quiescent! ô then! my bones shall take their sweet repose.

When I can tender to my God a broken heart; no lace∣ration, no dissipation of it can so unfashion it, but that he

can put it together again; like the dry bones in Ezech. Vision, and say unto it, live. In our mortification it dieth a naturall heart, in our first resurrection, it riseth againe a spirituall heart.

I conclude with Davids suite, O keepe thy servant from presumptuous sins, that they have no dominion over me: so shall I be innocent from the great offence.

2 A second impediment to the sacrifice of a broken heart is an over-delight that we take in the vain pleasures of life. God was pleased to make a singular triall of two men in two contrary wayes, for example of others.

1 Hee made tryall of his servant Job by afflictions, they came upon him suddenly, and they came thick. In all the things wherin he had blessed Job above most men, he afflicted him beyond example.

In his honor & autority he tryed him with disgrace and contempt. In a fair posterity he tried him with orbitie. In his abundance of riches he tryed him with poverty. In his friends with paucity; he had few left, and they proved grievous to him. In his health he afflicted his body with painfull and lothsome diseases and sores. Yet you have heard of the patience of Job, saith the Apostle, hee came off faire. In all this Iob sinned not, neither did hee charge God foolishly.

2 His servant Solomon he tryed with honour, riches, and power, with victory over his enemies, and the cup of temporall pleasures, of life, he made to over-flow: never did any man on earth drinke so deep of that cup. In this tryall Solomon miscarried, pleasures stole away his heart: Solomon lost his▪ integrity, his wisdome wherin he excel∣led all that were before him was benighted in him, the salt in him was infatuate. Such power have worldly pleasures against wisdome.

See his Ecclesiastes, his recantation, you shall see how hee declareth himself against them, pronouncing them all vanity and vexation of spirit.

It is an old Proverbe, Fortis in bello, sapiens in ira, a∣micus

in adversis. Strong in warre, wise in anger, a friend in adversity.

This is the Purgatory in which these are tryed. If they comefairly off in these probations, we esteeme them ap∣proved.

I may adde hereunto, that a true Christian is tryed also in temptatiōs of pleasure. Ioseph was not so put to it either in the pit wherinto his brethren let him down, or in the hands of the stranger Merchants into which he was sold: not in the prison where his feet were in the stocks, and the irons entred into his soule; as in the hand of his Mi∣stris, when she laid hold of him, and said, lie with me.

Pleasures corrupt our understanding, and cast our rea∣son and judgment into a dead sleep. They steale away the heart. There is none that understandeth and seeketh after God. Non est Deus in viis corum, God is not in their wayes.

God sends Ezech. to Ierusalem on this errand. Sonne* 1.377 of man, cause Ierusalem to know her abominations. For as Eliphas saith in Iob, Man beleeveth not that hee erreth in* 1.378 vanitie, therefore vanitie shall be his change, His branch* 1.379 shall not be green, but shall be cut off before his day.

Epaminondas is recorded a rare example of stayednesse, that was able to walk sadly and gravely, nothing moved with the vain delights of the people, whose hearts were all set upon a merry pin, on their wanton holyday. It is a great example of Israel, being in pursuit of the Phili∣stines, when Saul had cursed him with a curse, that should eat any food till night, that hee might be avenged on his enemies. The story saith, The men of Israel were pressed* 1.380 with hunger. And all they of the Land came to a wood where honie lay upon the ground And the people came into the wood, and behold the hony dropped, and no man moved his hand to his mouth: for the people feared the oath.

Wee are in pursuite of three dangerous enemies, the Flesh, the World, and the Devill. We have taken an oath in our Baptisme to fight strongly and constantly against

these. Fasting is one of our weapons, we shall not want the sweet temptation of hony, that is of pleasure dropping before us, entisements to break our fast. Let us remember our early oath sworne to God in our Baptisme. Let us keep a devout fast from all sinfull delights: what though it cost us a pinching and pressing bunger? This is the way to get victory of our enemies before night: for when night commeth, we can no longer work. Pleasant to the eye, and delectable to the taste was the forbidden fruit. But nakednesse and the losse of Paradise; the sweat of the face, and the multiplyed sorrows of Child-birth followed eating: our first parents were no longer happy then whilest they were fasting.

It will be a very hard matter to perswade a man in the vanitie of his pleasure to offer God a sacrifice of a broken heart. For in our full dishes and overflowing cups wee cannot remember Ioseph's affliction, we shall hardly then arise from our banquet to visit him, and suffer with him. There is nothing in the world that so dimmeth the sight to behold the course of Gods judgments in the World: nothing so deafeth the eare against the Word that run∣neth very swiftly: nothing that fatteth the heart to slaughter; so much as pleasure doth. If Iobs ••onnes feast, Iob feareth and sacrificeth: least they should offend God in their mirth. It is a spirituall kinde of martyrdome to absteine from pleasures when they are in our power, as Bernard, Inter epulas esurire: To be hungry amidst ban∣quet••: as Israel did when the hony dropped, and lay on the ground, to tread upon it, and passe over it. Naturall death doth not spare us for our businesse, for our delights: and Iobs children were surprized with a violent death, when they were feasting.

Mortification which i•• the breaking of our hearts, the thrashing & grinding of our spirits should be so willing, so 〈◊〉〈◊〉, so peremptorie, as to do execution even upon the body and soule at a short warning, not regarding the present delights of the world: l••st another gi••d us and

carry us whither wee would net, least like Haman wee be harried from the Queenes Banquet, to the tree of execu∣tion.

A third impediment of this Sacrifice is a natural slothful∣nesse in us to do those things that have any painfulnesse in them. S. Pauls precept is. Not slothfull to doe service. The slothfull will not plough, because of Winter, therfore he shall* 1.381 beg in ••ummer, but have nothing. Ever since our first parents tasted the forbidden fruit, that sweet meate had sowre-sawce: Man was made for travaile; and hee that would not labour, might not eat. So when we pray, pa∣nem nostrum, our bread, wee mean not the bread of idle∣nesse: for there is no ••read ours, but what wee labour for: so they go together in the sentence, Insu••ore vultus tui vescêris pane tuo. In the sweat of thy race, shalt thou eat thy bread. And we must labour for the bread that endu∣reth for ever. We must work out our salvation. It is an idle pr••tense to cry out, Le•• est in vsae. There is a Lion in the way.

We know, that our adversary the Devill, goeth about like a roring Lion: there is no way out of his walk. Hee compasseth the earth to and fro: we must resist him. The Apostle hath fitted a Panoply to arme us against him. We must fight a good fight. Vincen••i dabitur. To him that over∣commeth shall be given.

If we be so idle that we will not stirre, or so faint-hear∣ted that we dare not see our own bloud, or so pitifull that wee cannot finde in our hearts to destroy such an enemie, our own idlenesse is our ruine. It is one of the greatest tasks that ever thou undertookest by thy repentance to breake thine owne heart. Thou hast armies against thee within thy selfe to preserve it from contrition and break∣ing.

1 All thy imaginations of thy thoughts, for they are onely evill: these are an innumerous armie, the mi••••tia, warfare of the brain.

2 All thy affections and passions which proceed from the heart, these are all Cardiacall.

3 All thy sins which Concupiscence hath brooded in thy heart, the nest of them all. These are the militia, war∣fare of the heart, Nate Deo, potes hoc sub casu ducere som∣nos ô born of God, in troubles deep and midst of anguish canst thou sleep? The man of God that fighteth these battailes must not be idle. The true cause of this spirituall idlenes in us is the reluctation of our corrupt nature to the work of our own salvation: for our progression of our na∣ture is easie, the way lieth all down-hil, our sayling is with winde and tyde, and he that maketh his voyage for Hell, may ship his oares, and never needeth cut saile. But to stemme the tyde of nature asketh more, it comes to Hic labor, hoc opus est: This is pains-taking with a witnesse; and requireth, Multa tulit fecitque, even to sudavit & alsit. Hee suffered much and sweat, endured cold and heat.

Me thinks, I heare the Master of the Vineyard say to us, Quid statis hîc otiosi? Why stand you here idle? How easily did God make man, and a paradise for man? But for his Vineyard, we read of digging, and fencing, and building, and weeding: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thinke on it.

A fourth impediment, our tendernesse of our selves: Every man is his own Satan, and saith, parce tibi, spare thy selfe. No man ever hated his own flesh, All the work of mortification which belongeth to the breaking of the heart is very grievous to flesh and bloud, For behold this* 1.382 thing, that ye have been godly sorrie,

• 1 What carefulnesse it hath wrought in you.
• 2 Yea, what cleering of your selves.
• 3 Yea, what indignation.
• 4 Yea, what feare.
• 5 What vehement desire.
• 6 What zeale.
• 7 What revenge?

Here is a great burthen to be born, and here is a crosse,

that flesh and bloud hath no heart to take up.

1 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, study: this word doth comprehend,

• 1 Great inward carefulnesse to please God, in abstei∣ning from sin.
• 2 Earnest endevour to doe that which may be accepta∣ble in Gods sight.
• 3 Speed and cheerfull expedition to accomplish this. We need go no further in this duty, then that care that we take for our temporali good: let our soules be as pre∣cious in our sight as our bodies are, and let us do as much for God, as for the World. So the Apostle: As you have given your members servants to unrighteousnesse, &c.

2 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 this signifieth defence to plead our cause with God, not in the Court of justice, for our merits will not justifie us: but in the Court of mercy, for our true Repentance will exonerate us.

3 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sorrow, of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, valdè, greatly, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, onus. We must groan under the burthen of sin, for Repentance doth not satisfie of it self▪ and our excuse and defence of our selves doth not take away our just vexation of our selves for our sins, Considering,

• 1 Who we are,
• 2 Against whom we sin.
• 3 How much, and long.
• 4 For how small gain.

4 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, feare: this extendeth both to

• 1 The judgment following, our sins committed,
• 2 The conscience of our fraile condition and pro∣pension to sin, which must make us fearful of Relapses, and temptations to new sins.

5 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vehement desire: the indignation before mentioned, and the feare serve to pluck us back: this de∣sire is a spur to put us on. Lord, all my desire is before* 1.383 thee, and my groaning is not hid from thee.

Here sin beginneth at a vehement desire of evill: and this must be changed, the same earnestnesse reteined, one∣ly the object therof better chosen.

6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, zeale: this is that fire from heaven, which consumeth the light crash of our vanities, and enflameth the desire before named: this carries up our prayers, and almes, and all our good affections, and operations as high as heaven. This breedeth in us an holy emulation of our brethren, whereby we strive to exceed one another in the duties of Religion.

The Apostle would have us servent in spirit.

7 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, selfe-revenge: this is judging and punish∣ing our selves, that we may escape the hand of God. Ca∣st••g•• corpus ••ncum, I chasten my body. This is done by watching, fasting, and depriving our selves of the plea∣sures of sinne. God who cannot endure us to revenge our owne quarrell against others, likes our revenge ta∣ken against our selves. The true penitent doth afflict his soule, and is all bitternesse of heart for sinne: he taketh up his crosse and followeth Christ. This amounteth to a great deale more then, Lord have mercy upon us. And it is so much that when we come to examine whether our hearts be truly broken, we shall very few of us finde this worke done: for feare of the griefe and paine that are in true repentance. For it is truth that there is no such affliction in the world as a true breaking of the heart is.

5 Impediment, the cares of life. These breake the heart the wrong way: for we have many feares which much disquie••us.

1 From our selves, lest our own improvidence should undo us, if we should take so much time from our neces∣sarie businesses, as the duties of Religion do exact; this makes many keepe home, when they should be at Church, and the world will not give them leave to serve God.

2. From our brethren, for every man commonly is so much for himselfe, as abateth the help we should have one from another. And so many lye in secret await to mend their owne heaps, by lessening and impairing their

neighbours, that a curious warmesse is necessarie. And this it is that maketh our life a continuall watch to save our owne from the injury of men, of Christians.

There is a contentious sort of men that are ever vexing their brethren with molestation of suits. There be base people that are prying what they may pilfer. And there are cunning cheaters that practise upon their brethren by frauds. The truth is: here is enough for us all: for the earth God hath given to the children of men. If they that have most of it would know that their full cups should o∣verflow to the use of their brethren, and would so dispose the over-measure, there could be no want.

God is much displeased,

• 1. Because we generally do want the faith of his pro∣vidence, not caring for him onely, and casting all our other cares upon him.
• 2. Because we walk inordinately: for we should first seeke the kingdome of God: and then all these things.
• 3 Because we distract our hearts with immoderate care, as if God had set us here to feed our selves: Christ disswadeth and forbiddeth this.
• 4. Because often enough doth not content us: we do love to have to look upon.
• 5 Because in the use of these outward things, many take more then their share, wasting and consuming more then needs.

There may be found for use enough, which waste will soone consume. Christ chose a poore condition of life, such as required other mens charitie to relieve it. The bagge that Judas bore, was not of rents, but of almes; he sent to a fish in the sea for money to pay tribute. He fed many by his miraculous power: he shewed his power upon himselfe rather in fasting then in feasting himselfe. Yet having nothing, his followers could confesse they wanted nothing.

• 1 I confesse that too much love of the world, and the iches thereof,
• ...

• 2 And too many wayes for expense; pride, gluttonie, drunkennesse, ambition, contention, luxurie, spend apace.
• 3 But the poore do harden the hearts of the rich a∣gainst them,

• 1 By their idlenesse.
• 2 By their dishonesty, and falshood.
• 3 By their waste.
• 4 By their unthankfulnesse. To settle the heart against this distraction of cares,

1 Thinke how these cares came first in •• for God pla∣ced man in a Paradise, in full possession of all things ne∣cessarie for him: sinne shut him out thence, and lodged him where

Luctus & ultrices posuere cubilia curae,

Sorrow and care residents are.

Let us labour by repentance to remove sinne, and cares will give way presently.

2 Let us see how farre by the sentence of the Iudge upon man our ••••re is extended. We shall finde that the tartnesse and acrimonie of the sentence is sweetned with a blessing: for in judgement God remembreth mercie. The sentence is, In the sweat of thy face thou shalt eate bread, till thou returne to the ground. Here is,* 1.384

1 In sudore, in sweat; this sweat that cometh of la∣bour and exercise is wholsome, and preserveth health: la∣bour is now enjoyned.

Qui non laborat, ne manducet.

He that labours not, let him not eate.

This is no such great affliction: for we can be well con∣tent to sweat at our pleasures.

2 In sudore Faciei, in the sweat of thy face: he saith not, In angore cordis, in sorrow of thy heart. Omni cu∣stodia custodi cortuum: With all keeping, keepe thy heart: Mi fili praebe mih•• cor: My son give me thy heart. Christ: ne turbetur cor vestrum, let not your heart be troubled.

3 Vescêris, thou shalt be fed, if we go not further. A small matter may serve: for food Nature is no great de∣mander:

here is no gluttonous waste allowed.

4 Pane, with bread: this is all we may aske of God. Panem nostrum, Our bread. And no further should our care streine then the necessaries of life, and no other way, then in the way of our calling.

5 Donec, untill: for we shall not be alwayes drudges to the flesh, we have our donec, untill, and then all the cares of life determine. They that will studie and la∣bour for bread for posteritie, may overdoe.

Fathers are allowed to lav up for their children; but let them take heed they cast them more upon Gods pro∣vidence then their owne provisions for them, lest God blow upon them. You may observe it, that commonly such as rise to wealth from low beginnings, are common∣ly most carefull to heape up for their children. None trust God lesse then they, and no estates are sooner blasted then theirs. God never intended when he placed us in the world, to make us for the world, he set our face a better way. Many have found the cares of this world such hinderances to repentance of sinnes, such encreasers rather of sinne, such remora's to godly life, that they have freely abandoned the world, and embraced a neces∣sitous poverty rather then they would teare themselves with these thornes.

3 The acceptation of this sacrifice with God.

O God thou wilt not despise.

There are none more despised in the world amongst the braves and gallants of the earth, then those who go mourning all the day long for their sinnes. But O God thou wilt not despise such. How many great adulteries, murthers, and soule sinnes have beene committed by Kings and great persons? But what say the books of time or what can our observation of our time testifie of bro∣ken and contrite hearts for them? Our comfort is, if grace do so farre prevaile against corrupt nature to sanctifie it to true repentance, God will accept it: we shall do well to see some examples of broken hearts, and how they

have beene accepted with God.

1 Of Solomon, who after his surfeit of all temporall pleasures, made a whole booke of recantation and re∣pentance, wherein he calleth all those pleasures of life which had carried him away from God, Vanitie and Vexation of spirit, vanitie of vanities; and concluded, that the end of all things is to feare God, and keep his Commandments. How God accepted him we need no other proofe, then that book of the Preacher received in∣to the Canon of holy Scripture.

2 Of Manasseh king of Judah: for his sinnes were high growne, and like an harvest of corne, yellow for the sickle of divine vengeance. He did evill in the sight of the Lord, like to the abhominations of the heathen. What his Father Hezechiah had done to remove idolatry he un∣did, & built up againe the abhominations which he had ruined. He made his children passe through the fire: he u∣sed witchcraft; erected an Idoll in Gods house; wrought much evill in the sight of the Lord, to provoke him to an∣ger. A greater sinner I read not of thē Manasseh was. And when he was in affliction, he besought the Lord his God,* 1.385 and humbled himselfe greatly before the God of his Fa∣thers, and prayed unto him, and he was entreated of him, and heard his supplication, and brought him againe to Jerusalem, where he brought forth fruits worthy of Repentance. For he fortified the City of God, he re∣moved the Idols which he had set up, and he repaired the Altar of the Lord, and offered peace-offerings thereon.

3 Of Mary Magdaleno the sinner: whose broken and contrite heart had comfort in the pardon of her sinnes, and Christs first appearance to her.

4 Of the poore Publicane, who came his owne accu∣••er into the Temple, and went away justified more then the proud Pharisee.

5 Of Simon Peter, upon whom Christ looked, and that looke sent him forth to weepe bitterly. And his Ma∣ster forgave him, and imployed him in his Church. Such

is the unlimited loving-kindnesse of God to broken* 1.386 hearts. For Christ was sent of purpose to binde up the broken-hearted. The Apostle saith, that there is breadth,* 1.387 and length, depth, and height in the love of God.

• 1 For breadth; The earth is full of the mercy of the* 1.388 Lord.
• 2 For length: His mercie is for them that feare him,* 1.389 from generation to generation.
• 3 For depth: Where sinne aboundeth, grace supera∣boundeth.* 1.390
• 4 For height: Thy mercies are exalted above the* 1.391 heavens.

• 1 In breadth, like the garment of Sem, and Japhet, which covered their Fathers nakednesse.
• 2 In length, like the ladder of Jacob, whose foot on earth, whose top reached heaven.
• 3 In depth, like the Red-sea which swallowed Pha∣raoh and his hosts.
• 4 In height, like the ascension of Christ into heaven, seene till a cloud involved him. For our God is gentle, milde, and gracious, and passeth by offences. Let Jacob repent, and he seeth no iniquitie in him. Gods pardon healeth broken hearts: for it removeth sinne. In those* 1.392 dayes (saith the Lord) the iniquitie of Israel shall be sought for, and there shall be none; and the sinnes of Judah, and they shall not be found: for I will pardon them whom I reserve. Sinners converted joy him: how welcome was the Prodigall to his Father? he had not so much as a chiding for all his loosenesse, and waste. There is joy in heaven over every convert. David hath done for him∣selfe, here he endeth his suit for himselfe. By this shut∣ting up of Davids penitentiall supplication in a broken and contrite heart, I conclude:

1 That in an arraignement for sinne, there is no plea of good workes: David had the conscience within him, and the testimony without him of God and the Church, that he had served the Lord, and had walked in all the

wayes of the Lord with all his heart, save onely in this matter. Yet this one matter cannot be answered with∣out the exact fulnesse of repentance. Here is no setting off of any sinne, for some singular good worke before done. The sinne that he hath committed doth extin∣guish the light of all his former righteousnesse, as if it had never beene. But when the righteous turneth away from* 1.393 his righteousnesse, and committeth iniquitie, all his righte∣ousnesse, that he hath done, shall not be mentioned. The* 1.394 Pharis••e might have past with us for a devout and an holy man, if Christ had not detested him.

• 1 He went up to the Temple to pray, which was an exercise of devotion.
• 2 I here he prayed with himselfe: though in a publike place, he had a private prayer: here was no vaine osten∣tation in sight.
• 3 He rejoyced in two things, which have reference to the two duties of Repentance.

1 Cease to do evill: for he saith, I am not as other men, extortioners, unjust, adulterers, nor as this Publicane: not like them in their sinnes: But I thanke thee for it.

2 Learne to do well: I fast twice, I give tythes, &c but we referre this also to I thanke thee. The Publicane had another bearing, which became humble repentance well. But the Pharisee, for any thing I can discerne, might have past for an holy man, if Christ himselfe had not detected him. I tell you, this man went downe to his house. Yet observe the Text: He went justified more then the other; the other not altogether unjustified.

2 This directeth me in the deduction of a second conclusion, that a broken and a contrite heart for sinne is as safe rest for the soule, as the conscience of a good life. This appeareth in the direction betweene the state of our innocent creation, and our costly redemption. For our creation set us in a way of happinesse, rather in pos∣session and fruition of happinesse, but such as might be lost; but our redemption bought us a never-withering

crowne of glory. Our holinesse of life may be corrupted as Davids was, but our contrite and broken spirit none can heale but God onely; and because it is his sacrifice, he will not despise it. In all the examples of repentance above-mentioned, we see how firmly the Penitents stood upon that ground, for that put away all their for∣mer sinnes, and established them in the good favour of God. Therefore David having this sacrifice ready, and now tendring the same to his God, doth cease further solliciting of God for himselfe, and beginneth as one fully reconciled to God, to sollicite him in the behalfe of his Church as followeth. From whence we draw this exhortation: Let us all labour our repentance as the most needfull worke of all. We must charge all our afflicti∣ons upon our sinnes, and we have but this one way left to repaire us, to redeeme the favour of our God to us, even our repentance. One joynt sacrifice of broken hearts, and whole hecatombes of contrite spirits would mend all that's amisse.

Let us therefore commence a just warre against our owne corruptions and sinnes: it is not enough to con∣quer the weake Island, to destroy the vines, the fewell of our drunkennesse, to possesse the towns and villages, the habitations of sinne in the outward members of the body. There is in every one of us a strong Fort, an hard and stonie heart, fortified against all piety and holinesse, where Sathan as a strong armed man holdeth possession, this Fort and strong hold, this propugnacle of sinne, this heart must be broken. Let us bend all our batterie against that, and see to it, that the world, the flesh, the devill may not supply it, and then the day is ours, and to him that overcometh shall be given a crowne of life. Nothing overcometh this Fort of sinne in our hearts, nothing breaketh them so soone as,

• 1 A good watch kept, that they may take no rest.
• 2 Fasting, to sterve the body of sinne.
• ...

• 3 Weeping to open the sluces and drowne it with our teares.
• 4 Praying: for our Amaleth within us cannot stand, if our soules like Moses hold up their hands in prayer to the God of our lives.
• 5 An holy implacable furie against it, never to give over the assault, till we have brought it to subjection. This fort thus conquered, the Island is ours.

VERSE 18. Do good in thy good pleasure unto Sion: build thou the walls of Ierusalem.

HEre beginneth the second part of this Psalme, containing the prayer of David for the Church. From the sequence of this prayer observe.

When we have by true repentance* 1.395 made our peace with God for our selves, we have accesse with boldnesse to the throne of grace, to put up petitions to God.

The Reason is: Our sinnes do separate our God and* 1.396 us. So Isaiah▪ But your iniquities have separated between* 1.397 you and your God: and your sinnes have hid his face from you, that he will not heare. David confesseth: If I regard* 1.398 wickednesse in my heart, the Lord will not heare me. God treating with a sinfull Nation, a people laden with ini∣quitie,* 1.399 sheweth them the way into his favour.

• 1 Wash you, make you cleane.
• 2 Come now let us reason together, saith the Lord.

David confesseth because of his iniquities which are

an heavy burthen to him, I am troubled, I am bowed down* 1.400 greatly.

When we should lift up our heads, our eyes, our hands, to God: our sins confound us with shame, wee ••ile from the presence of God, they shake us with feare, wee are a∣fraid of his judgements.

But true Repentance doth wash us so clean, and recon∣cileth us so perfectly to our God, that wee dare come in fight, we dare present God with our requests: We s••cke the face of God, when we ayle any thing; every griefe of our persons, or of the state in which wee live, sendeth us presently to God for remedy. In affliction wee seeks God* 1.401 early. We secke him, but we finde him not alwayes, we aske of him, but hee granteth not our requests: wee cry lowd to him, but he heareth us not: and we take it ill to be denied, to be delayed.

Saint James gives us the reason; Ye aske and receive* 1.402 not, because you aske amisse.

There is mors in olla, death in the pot, there is sinne in the heart, our fountain is impoysoned, the waters of it are corrupt.

Hose directeth a speeding way, ô Israel, returne to the* 1.403 Lord thy God, for thou hast fallen by thy iniquitie. Take with you words, and turn to the Lord, say unto him. Take away all inquity, and give good; so will we render the calves of our lips. In this course of removing our sin first, we shall make way into the favour of God. Gods people lost their costs and labour in their Sacrifices and solemne worship of God, and naus••ated the soule of God with them, because of their iniquities. These returne our prayers empty handed from God: yea, these do turn our prayers into sin.

When the Prodigall sonne returneth penitent to his father, all is for given and forgotten, and his father now re∣joyceth more in him then he did before. He was al rags, he needed not to aske raiment, his father called for it, stolam primā, the best robe: he came home hungry, hee demāded

not food, his ambition was but bread: the fat Calf was killed for him: he was received with musique and dan∣cing.

The bent of the Parable, and the other two of the lost sheep, and the lost groat, is to shew that repentance put∣teth us into a better state of favour, then we had before: For where sinne aboundeth, grace doth superabound. I may give two reasons of it.

I Here God taketh occasion to open the bowels of his tender compassion, and to declare his mercy, which is o∣ver all his works.

2 True Repentance is an act of so much anguish and bitternesse, it is for the time a frying in the flames of hell: that no man would have the heart to undergoe the tor∣ments of it, if he did not by the cleere eye of faith, looke beyond it to the joy and comfort of Gods recovered fa∣vour.

The point teacheth its own use: for if we would have* 1.404 any audience with God for our selves or our brethren, we must first present God with a Sacrifice of contrite and broken hearts: and then God will meet us upon our way to him, and prevent us with his free favours, Surely good∣nesse and mercie shall follow us all the dayes of our life.* 1.405

There is no service to the service of the King. The Lord is our King of old, let it be our glory and our fence, that we are the servants of the living God. All Gods enemies will be daunted at the sight of us, and the feare of us will be upon all the Nations of the World. And as all Nations feared the face of Israel, because God had led them through the Red Sea, and given them victory all the way, &c. So will they say; Let us flie from the face of this people.

Is not this the Nation that under the Rule of a Virgin Queen expelled superstitious Religion out of their Land? That to a people that sate in darknesse, and in the shadow of death a great light shined, even the cleer light of the holy Gospel?

Is not this the state against which so many damnable treasons were plotted under a Womans government, and all were by the singular favour of God happily but won∣drously defeated?

Is not this the Nation for whom God himselfe fought against Sisera and Iabin? the winds and the Seas fought against the supposed invincible Armado of Spain, nothing more verifying the prediction, Octog••simus octavus mi∣rabilis annus, 1558, a yeer which wonder at we might.

Is not this the Nation whom God preserved from the powder treason, the bloudiest, the closest stratageme, that ever was contrived, and ripened even to the season of dismall execution? All these favours wee have had; our many crying sins have lost us this glory, this defence: our repentance may yet recover our God to us▪ and restore us to his favour, and replant us in our former strength. No∣thing but repentance can call us again: the servants of the living God, and that were our safety.

There is a certaine Majesty and power in the faces of Gods servants to daunt the courage of Gods enemies, when God pleaseth to have it so.

It was a bold resolution of Iaddus, but suggested by Al∣mighty* 1.406 God in a dreame. When Alexander set on to∣ward Ierusalem to conquer it, and all his people followed him with expectation of all that force and fury could worke against their City: Iaddus the high Priest, and all the Priests of the Lord came forth to meete him in their Sacerdotall Vestments, followed by the people in white garments. The chiefe Priest carrying the name of God on his Mitre. Alexander durst not lift up his hand against that name, hee fell downe and worshipped it. The reve∣rence of the servants of the living God awed him, and softened him to such good respect, as caused all hostilitie to cease, and produced gracious favours from him. For God can make them that lea•• his children captive to pittie them.

This state we may gain by Repentance, and being the

knowne servants of the living God, the feare of us will be upon all the Nations of the earth. This shall be a greater safety to us then our Armes, and Fortifications, then our Walls of stone ashoare, of wood at Sea.

It is the voice of joy in the tabernacles of the righteous. The Lord of hosts is with us, the God of Iacob is our refuge. We have a sure word for it: For the eyes of the Lord are* 1.407 over the righteous, and his eares are open to their prayers: but the face of God is against them that do evill. And who is he that will harme you, if ye be followers of that that is good?

2 Observe his prayer here is for the Church, for wee* 1.408 must enquire, why he addresseth his prayer next after his Repentance, for the state of the Church? I conceive the reason this: David being an eminent person, a mighty▪ King, and an holy Prophet had by his great sinne done wrong to the state of the Church of God, and therefore after his peace made with God by repentance he pleadeth the cause of the Church, with God by petition. Sin gene∣rally is of a contagious nature, the first sin brought a curse upon the whole earth.

And Hagge hath told us that the sinne of the Iewes in their neglect of building Gods House, did bring upon their land barrennesse, unfruitfulnesse upon their trees, their wages did not prosper for the works of their hands, nothing thrived with them. But especially the wicked∣nesse of their Kings did ever bring great evill upon the Church and Common-wealth.

Rehoboams sin rent the Kingdome, and lost the Church ten Tribes at once, and divided the State into two King∣domes.

The Kings of Israel and of Iudah were the ruine of their Kingdomes.

And Davids sin crimsoned his house with bloud. The pollution of Thamar, the death of Amnon, the Rebellion of Absolon, as these were the great sorrows of David, s they were the disquiet and vexation of the whole

State, and these were the effects and fruits of Davids sinne.

Therefore David doth well to repaire the ruines of Sion by his prayers, & to solicite the peace of the Church: which his sin had so much endangered. In the later end of his Reigne, hee displeased God in the numbring of his people, and the whole Kingdome suffered for it, God sent •• pestilence amongst the people, which in three dayes consu∣med of that great number threescore and ten thousand, ple∣ctuntur Achivi, great ones desart makes the poore smart▪ The Apostle biddeth us pray for Kings, and for all that are* 1.409 in autority, that we may lead a quiet and peaceable life in all godlinesse and honesty. Wee shall all go more safely in our wayes, if God guide the hearts and wayes of our Ru∣lers aright. But if God give us Kings in his fury, our por∣tion will be sorrow; for their sins will set Ierusalem and Sion a mourning. Who then shall pittie thee, ô Ierusalem, or who shalbe sorry for thee? I speak not of our Kings, God hath blest us graciously. I know where I am, and addresse this point to the common use of the Church, as it may con∣cern all Countries.

For as we are all members of the Church: and of the* 1.410 houshold of faith; so our iniquities which are offensive to God, and hurtfull to our selves may be also scandalous and hurtfull to the Church. A wicked man in a Congregati∣on the Apostle calleth leaven, Know yee not that a little leaven sowreth the whole lumpe?

Sins like the disease of Leprosie infect, per contactum, by the touch.

The point is, when any of us come to make our peace with God for our sins, as we have care of our selves, and our owne reconciliation to God, so let us remember to commend to God the care of his Church, which by our sins is wronged.

For can the toe stumble at a stone without the hazard of a fall to the whole body, seeing wee are members one of another?

Therefore the care of Gods Angels descendeth solow as the foot, Ne offendas ad lapidem pedem tuum, lest thou dash thy foot against a stone. He that desireth by true Re∣pentance to set al to rights, let him look every way, where his sin hath done hurt, and labour to repair it.

Great is the example of Gods proceeding against his own people Israel in judgement for the sin of Achan: The Lord saith, Israel bath sinned, and they have trans∣gressed* 1.411 my covenant which I commanded them. Therefore they fled before their enemies.

And when this matter came to scrutinie, the fault was found to be in Achan onely. Hee had stolne a Babylonish garment, two hundred shekels of silver, and a wedge of gold, &c.

All Israel fared the worse for his one sin, his one sin is charged upon the whole Kingdome.

Lyran. quia factum unius de communitate in malis toti communitati attribuitur: because the deed of one that communicateth in evill, is ascribed to all them that com∣municate with him.

We do not beare one anothers iniquity, the soule that sinneth shall die: but such is the conjunction of the body of the Church, that wee cannot commit grosse and emi∣nent sins without the hurt and infection one of another. Therefore to accomplish our Repentance and heale all, wee have here a good example to close our penitentiall prayers as David here doth.

This remayne of the Psalme hath two parts.

• 1 Davids petition, verse 18.
• 2 The successe of his prevailing in his suite, verse 19.

The petition hath two parts:

• 1 Do good in thy good pleasure to Sion.
• 2 Build thou the walls of Ierusalem.

2 The successe is double:

• 1 God shall be pleased.
• 2 His servants shall do their duty to him.

1 Of Davids petition.

1 Of his first petition:

Do good in thy good pleasure to Jerusalem: wherin we must consider:

• 1 The petitioner, David.
• 2 For whom he petitioneth, for Sion, for Jerusalem.
• 3 The petition it self: Do good.
• 4 The limitation of the petition: in thy good pleasure.

1 Of the petitioner, David: whom wee againe consider foure wayes:

• 1 As he was a private man, a member of the Church.
• 2 As he was an holy Prophet of the Lord,
• 3 As hee was the head of the Church, the King of Israel.
• 4 As he was a penitent Convert now again, received into the favour of God.

1 As a private man.* 1.412

It is the dutie of every private man to pray for the wel∣fare of the Church of God. The Church is called a Com∣munion of Saints, and we are knit together, vinculo amo∣ris, with the bond of love: there is unus amor, one love, but as it hath a double reflection,

• 1 Vpon God, whose honour wee preferre above all things.
• 2 Vpon our neighbours, whom wee ought to love as ourselves. So wee have two great arguments to induce our devotion to this holy duty of prayer for the Church.

1 In respect of God▪

The three petitions in the first Table of the Lords prayer do maintain this. For,

1 Herein we sollicite our God for the honouring of his own name, & the sanctifying of it here amongst men: for his name is great in Israel. In his Church every thing speaketh of his glory.

The Church is the Congregation of them that call upon the name of the Lord. It is the prayer of Iesus Christ, Father, glorifie thy name. Wee have great reason for it: because our helpe is in the name of the Lord.

It was the old petition of the Church, To beseech God for his Names sake.

2 We pray for the comming of Gods Kingdome. His Kingdome of power is over all the World. But his King∣dome of grace is the holinesse of his Church onely, and his Kingdom of glory is the Crown of the Church onely.

Here God reigneth, The Lord is King, and hath put on glorious apparell, he hath clothed himself with majestie and honour. His Kingdome is within us, his wisdome our guide, his word our law, his mercy our hope, his judge∣ments our feare, his truth our faith, his will our obedience.

3 Wee pray that the will of God may be done on earth, sicut in coelo, as in heaven: So if the Church thrive and prosper, here will be an heaven upon earth, and wee shall be like the Angels of God, who obey him by fulfilling his will.

For the Church is the Congregation of such as labour to walke with God in all pleasing.

2 In respect of our neighbours.

We consider our selves as members one of another, & so the welfare of the members dependeth on the welfare of the body. Every ones good ought to be as precious to us, as much desired of us as our own. God is rich in mer∣cy, and we need not feare, that what is bestowed on our brethren will abate any thing of his bounty to us, which in things temporall doth often disquiet us. And herein the weakest members of the Church may be helpfull to the whole body of it; for prayer and wel-wishing which proceed from zeale and love may come from the poorest, the sickest member of the Church, no prison can shut it up.

2 Consider him as a Prophet of the Lord.

The prayers of all men have good accesse to the throne of grace, but Prophets of the Lord beside the common ob∣ligation as members of the body of the Church, have a speciall duty ex officio, by their office, and are as it were Masters of Requests to put up the prayers of the Church to God.

Samuel: God forbid that I should sinne against the Lord,* 1.413 in ceasing to pray for you. God to Abimelech. Now therefore restore the man his wife: for he is a Prophet, and* 1.414 he shall pray for thee. So when the Lord had reproved the unkinde friends of Iob, who had not spoken of God the things that are right, he biddeth them to prepare a sacrifice for themselves, and saith: My servant Iob shall* 1.415 pray for you, for him I will accept. We must not con∣ceive, that God is an accepter of the persons of men, to regard one man more then another in regard of his per∣son, neither is one place for it selfe more esteemed then another.

But by speciall priviledge there is difference put be∣tweene persons and places, in regard of the ordinance of God. The Priestand the Prophet hath an office imposed on him to pray for others. The Church is Domus oratio∣••is, the House of Prayer, by speciall consecration: there∣fore both such men and such places are a readier way to God.

3 Consider him as King. Kings under God are heads of the Churches under their dominions, and God hath committed the care of his Churches to them, David was anointed by God to this supremacie, the chiefe Priest in those dayes did not Lord it over Gods heritage, as the Bishop of Rome now doth in all those Nations over whom he claimes the primacie. As by all other possible wayes, so especially by holy and devout prayers good Kings ought to seeke and procure the peace and welfare of the Church. The Common-wealth is the body, the Church is the soule of the State. Kings that wish their Realmes well, do discerne that there is a power above theirs: For the Lord is King, the earth may be glad there∣of▪ That King of kings before whose throne all the kings of the earth must cast their crownes, he must be sued to, By him Princes reigne. And God having committed his Church to their government for him, how can they bet∣ter acquite themselves of that dutie, and exonerate them∣selves

of that great care, then by devolving the same a∣gaine upon Gods protection, by their holy and humble prayer?

David did commend his Church to the prayer of all the faithfull. O pray for the peace of Jerusalem. He pro∣pounded a forme of blessing.

4 Consider David as a penitent newly converted to God after a great defection from him, and Gods spiritu∣all desertion of him. Now having offered to God a sa∣crifice of a broken and contrite heart, now his prayer is againe in season. For now God rejoyceth in him, he de∣lighteth in God, and the prayers of such are welcome to the throne of grace. God heareth not sinners.

1 Such as continue in their sinne without repentance. But if with all our hearts we turne to him, he will turne to us; repentance hath removed the sinnes that separa∣ted betweene God and us. And what should a true peni∣tent rather desire of God then the well-fare of his Church? for in the peace thereof he shall have peace. This is a good remonstrance of our sincere conversion to God, when we seeke to do good to his Jerusalem.

Here is piety to God for the house of Gods sake, for Religion and the worship of God. Here is charity to our neighbours, for our brethren and companions sakes. And these be the fruits of repentance and newnesse of life: here is that love which is the fulfilling of the Law of God; even the love of God, and the love of our neigh∣bour.

2 For whom he petitioneth.

• 1 For Sion.
• 2 For Jerusalem.

1 For Sion.

This was an high mountaine then within Ierusalem, and here was that strong peace which the lebusites did fortifie against David. He reigned seven yeares in He∣bron before he could recover the Fort of Sion; and be∣fore he could expell the Iebusites thence. They were so

confident in the naturall strength of this place, and in their militarie fortification of it, that they ie••red David, when he came against it, saying to him, Except thou take* 1.416 away the blinde and lame, Non intrabis, thou shalt not en∣ter; Thinking, David cannot come in hither. The mean∣ing is, they were so confident in the strength of Sion, that they thought their blinde and lame able to de••••nd it against all the force of David. But David tooke it and possessed it, and seated his owne royall house there, and it was after called the Citie of David. It was the highest of those hills that compassed Ierusalem, of which David, As the mountaines are round about Jerusalem, so is the* 1.417 Lord round about his people. And this mountaine semi∣circled Ierusalem on the South part of the same. But not the naturall or artificiall strength of the place did so much honour it, as the holinesse thereof, for it was fa∣mous in the Prophets that way. For out of Sion shall go* 1.418 forth the Law, and the Word of the Lord out of Ierusa∣lem. This prophecie was fulfilled in the Messiah: for the promulgation of the Gospell came thence. So Christ himselfe said, that Repentance and remission of sinnes* 1.419 should be preached in his name, beginning at Ierusalem. Sion is first named, as being the chiefe ornament and strength of the Citie, and the seat of the Kings royall palace.

2 Ierusalem, called the Citie of the great King, of which many excellent things are spoken: and especially it is honoured with the right and just title to be the mo∣ther Church, and all other Churches in the world are the daughters of Sion. And it is named often in holy Scrip∣ture, and is to be here understood as the representatorie body of the whole Church. And it is also a figure of the full Church of the glorified Saints, which is called the new Ierusalem, the mother of us all. So it is cleare for whom David here prayeth, even for the whole ••ody of the militant Church.

This example of David doth teach, that we ought not

to pray onely for our selves: charitie begins at home, but it endeth not, it ce••••e••h not there. Christ in his forme of prayer directeth us to seeke further then for our selves: P••ter noster, ••a no••••••: di••••itte nobis: ••e nos in••••cas: libera nos. Our Father, give us, forgive us, leade not us, deli∣ver us.

Saint Ambrose: Si pro••e ••ol••, prote solu•• ••ra••is: Si pro •••• nibus ••••g as, 〈…〉〈…〉 pro is ••••g ••••unt. If thou pray for thy selfe onely, thou alone shalt pray for thy sefe: if thou pray for all, all shall pray for thee. In things concerning this life we are loath to pray too earnestly for our bre∣thren.

• 1 Out of a naturall distrust that we have in God; we feare that he hath not enough for us all.
• 2 Out of a naturall covetou••••esse that wee have to have all.
• 3 Out of a pride which putteth us into an ambition to exceed and out-shine others.
• 4 Out of naturall envy▪ that we have at the well-being of others.

These ••e grosse and sinfull corruptions in us, and they do trespasse both piety and charitie. Our Saviour hath directed us better, for he teacheth us to pray for this life no ••arther then pan••m quotidianum, our daily bread. And there is enough to suffice nature in the world with∣out any mans want. And our sentence in Adam was, Ves••••r is pa••e, thou shalt eate thy bread, &c. The sonne of Iake••: Give me not riches: feed me with food conveni∣ent for m••. This limitation may destroy in us all these corruptions of distrust, of covetousnesse, of pride, of en∣vie. For that feare which undoeth charitie, lest God should abate from us to supply the want of others, we have great examples o•• his ••ulnesse.

The poore widow payed her debt with oyle, she was relieved, and no body the worse for it. Christ payed his tribute, and no body had the lesse; he sent to sea to a fish, and had it. He improved a short provision ••o the suffi∣sance

of many. We need not feare to pray one for ano∣ther: God is rich to all that call upon him.

2 Secondly, we are here taught to pray God for the* 1.420 state of his Church: she is our mother, let us seeke her peace. Here we were new borne of water and the holy Ghost. At her breasts we sucke the sincere milke of the Word of God: she feedeth us with strong meat, and feasteth us with the body and bloud of our Redeemer. We have great cause to ply God with our devoutest sup∣plications, and to give him no rest for his Church: for his Lillie is ever among thornes. And his Church com∣plaineth, Circ••ndederunt me tanquam apes▪ They have compassed me about like Bees. Strepitus, a noyse, and sti∣mulus, a sting.

We see the bow of God bent against our brethren in other Lands, we see the enemie prevaile and insult. What are we, or how have we setled the favour of God upon us, that we should be spared in the day of his wrath, or that a Passeover of mercie should skip our Cities, and townes, and houses? We may in the inventorie of our sinnes reade our danger better then we can discerne an issue out of it in the course that we runne. Let our pray∣ers comfort the sorrows of the Church, and establish our comfort. And let our teares runne downe like a river day* 1.421 and night, and let not the apple of our eye cease. Let us poure forth our hearts like water before the face of the Lord, and lift up our hands towards him for his favour to his poore distressed Church.

God seeth the corne yellow, and ready for the sickle, the day of the Lord is at hand: it was hor a novissima, the last houre, in Saint Johns time: now the last minute of that hou••e approacheth, he is comming to judge the world in righteousnesse. And judgement beginneth at his owne house. Turne thou us unto thee, O Lord, and we shall be* 1.422 turned, renew our dayes as of old.

3 The petition, Do good. Do good O Lord to the good,* 1.423 and to them that are upright in their hearts. Deale favou∣rablie,

or bounteously. Benignefac, Do good▪ L••rgam benedictionem impende: Bestow a great blessing. Which may be done▪

• 1 Peccata di••••ttend••, by forgiving of sinnes.
• 2 Graciam conferendo, by giving of grace.

And this is the summe of Davids whole supplication for himselfe▪ he knows that all the members of the Church have need of this favour. The petition in the let∣ter hath respect to Sion and Ierusalem, and desireth the bountie of God to them. For God hath promised to re∣ceive an house there builded to his name, and to establish his holy Arke there, the visible Sacrament of his reall pre∣sence. This was also after performed, and not onely the outward peace, and strength, and plentie, and honour of Ierusalem is here desired, but the establishing also of the holy worship of God, and the seats of justice, as after: This is good for Ierusalem, for any state, when Religion and justice are cherished. But this is not all, he looketh prophetically into the state of the universall Church to the worlds end, and prayeth for the welfare of it. That God would do it good, that he would be favourable to it in his bountie.

It is a short prayer, Subita ejaculatio, a sudden ejacu∣lation: but it is full of content, for it may comprehend summam petendorum, the summe of thing to be prayed for. It is the Lord prayer in little, for wherein may we desire, or God shew us favour, which may not be com∣prehended in this petition, Do good?

Every good and perfect gift cometh from this Father of lights, to whom David saith, Thou art good, and thou* 1.424 doest good. This request of David, Benefac, do good, doth begge the favour of God to Ierusalem. For it is not peace, nor strength, nor plentie, nor honour, nor victory over enemies, that can make a state happy, except God be pleased to turne all these in bonum, to good. There∣fore they have fared better that have fed on green herbs, then they that have had their share of a stalled oxe. Da∣niel

thrived better of his pulse, then others ••ed from the Kings trencher. Riches have beene given to the owners of them for hurt. The prosperitie of fooles destroyeth them. Many carefull parents gather wealth for their children, which proves their ruine: therefore our prayer in all things must be Benefac, &c. Do good. For neither prosperity shall corrupt our faith; nor adversitie our pa∣tience. If God do us good, we shall finde as David: Bo∣num est mihime aff••igi: It is good for me to be afflicted.

4 The limitation of the petition, In thy good pleasure. We must take ••eed in all ou•• suits to God, that we sub∣mit our selves to the holy will of God. And that we con∣fine our desires to his good pleasure. Not like unto Israel, who turned backe and tempted God, and limited the holy* 1.425 One of Israel. God is many wayes limited by us in our petitions.

1 If we •••••••• his power by our infidelitie, doubting whether he can performe to us what we desire. As Israel, Can God furnish a table in the wildernesse? They remem∣bred* 1.426 •••••• his hand.* 1.427

2 If we limit his goodnesse and mercy, doubting whe∣ther he will do us good: which is a great wrong to him from us, after our full experience of his loving kindnesse: to David was perplexed: Hath God forgotten to be gra∣cious▪ •••• his mercy cleane gone for evermore? But he reco∣vered and calleth this his own infirmity, and remembred the yeares of Gods right hand.

3 For the kinde of favour, we may limit God: if we hold him to this speciall favour, and leave him not to his owne wisedome to do us good in what kinde he plea∣seth. The Lord hath copiosam redemptionem, plentifull redemption, and he will either give quod petimus, what we aske: or quod novit utilius, what he knows to be more profitable. Christ, Take this cup from me, but with reservation of the libertie of his Father, Si vis, If thou wilt.

4 For the quantity of favour, we limit God, when we

appoint him in what measure he shal relieve u••, and how much good he shall do us.

Therfore David here in the beginning of this Psalme, desireth to re••er himself to Gods good pleasure, according to his mercy: so as God may magnifie his mercy in the grant of his petition. For weere member that our first re∣quest is the foundation of all prayer:

Hallowed be thy name, For all our desires must respect the glory of God chiefly, our owne good at second hand.

5 We may limit our God in respect of time: if we set him a time wherin hee must shew us favour, or not at all. So O••ias promised to yield Bethulia, ••f God relieved* 1.428 them not within five dayes. Which Judith after reproved. If he will not help us within these five dayes, hee hath power to defend us, when hee will every day. Doe not binde the counsels of the Lord our God; for God is not as man, that he may be threatned: neither is he as the sonne of man that hee should be wavering. Therefore let us wait for salvation of him, and call upon him to help us, and hee will heare our voice, if it please him. We are commonly in haste, either when we ayle any thing, and would be delivered out of our suffering.

Or when wee want and would be supplyed: or when we hope for any good, and would come to the possession* 1.429 of it. This is for want of Faith: For Qui credit non fe∣stinat. He that beleeves, makes not haste.

The best way then to prevent these evils which cor∣rupt our prayers is to limit our selves, and to refer all our requests to the good pleasure of God.

Wee have great reason to doe so, for wee are safest in that.

Wee may thanke the good pleasure of God, for all wee have, for all we hope for. Here the foundation of our wel∣fare was laid in our election. Having predestinated us* 1.430 to the adoption of children by Jesus Christ to himselfe, ac∣cording to the good pleasure of his will.

And when we are capable of heavenly light: Hee ma∣keth* 1.431 knowne to us the mystery of his will, according to his good pleasure, which he had purposed in himselfe So Christ,* 1.432 I thanke thee Father: even so Father; Quiabene placuit tibi, because it was thy pleasure. And the dayes of our life are here limited to his good pleasure, wee fulfill our time inconsilio Dei, according to Gods counsell. And at last, Feare not little stock, for it is your Fathers pleasure to give you a Kingdome.

Wee have great reason to stoop all our desires to this good pleasure of God: For it is a safe harbour against all stormes. Let God be pleased, and nothing can succeed improsperously to us. It was the rest of the Disciples, when they saw no remedie but that Paul would goe up* 1.433 to Jerusalem, we ceased saying: ••iat voluntas Domini, the will of the Lord be done.

2 Petition▪ Build th••n the walls of Ierusalem.

In the letter Ierusalem was but newly come into Da∣vids possession, he wonne it by war, and now hee was to build and to fortifie there.

Hee commendeth this good worke to the blessing of* 1.434 God; For except the Lord build the house, they labour in* 1.435 vain that build it. The Heathen never built Cities, but they invocated some one god or goddesse, to whose tute∣lary protection they commended it.

David a King, full of power and riches and good will to employ these upon Jerusalem, doth prostrate all to Al∣mighty God, and desires him to be the builder. The Pro∣phet teacheth the use of this point, when he saith, Com∣mit* 1.436 thy wayes to the Lord, and trust in him, and hee shall bring it to passe. Whatsoever by Faith wee commit to him, is both safe in his protection, and wisely done by his direction: and without sinne by his holinesse: and fully by his power working with us, working for us: and it is accomplisht perfectly against all opposition. If God pre∣vent us with his gracious favour, and further us with his continuall help, all our works begun, continued & ended

in him prosper in our hands. Pray therfore, Prosper thou the w••rke of our hands upon us, prosper thou our handy∣work.

2 David for all his trust in God, and assrance of his protection, yet neglecteth not the outward means of safe∣ty. For though Jerusalem was encompassed with Moun∣tains, and naturelly defended against an enemy, yechee would have the Citie walled: ••difi•• a ••••••••s, build walls.

For our Faith doth not evacuate the use of good means: Treasure, Victuall, Armour, Wals, Fortifications, and men to manage these are the sinew•• of Cities and Common∣wealths. Moses on the top of the Hill praying▪ Aar••n and H•••• supporting his hands, and Josh••a beneath with an Army fighting against Amalek: wee must worke, and God prosper it.

After David came to make Jerusalem the Chamber of the King, the seat of the Kings Throne, he much enlarged and beautified and fortified it. Solomon did ••uch more, and succeeding Kings added both strength and beauty, and roome to it. Yet all we devise and do in this kind for safety, is nothing without the hand of God. Hee must build us our walls, or else like the walls of Jericho, these will fall down of a sudden.

Means must not be neglected, but means must not be trusted. Walls are no fenc••••••inst God, but with his blessing they are impregna••••

What are our Armies, if God go not forth with them! what are the walls and guard of our strong Cities, if God keep not the City? Therfore let Jerusalem have walls, but let them be of his building, for outward meanes with his blessing faile not of effect.

Ierusalem was more safe in Gods favour, then in their walls: For though it was compassed with three walls, one without another a great distance, and streets and houses between, and seemed an impregnable piece; yet when God withdrew his protecting hand from it, Nebuchad∣nez••••

after it had flourished 477 yeers, came upon it, and laid it waste for 70 yeares.

It was after the returne of the people from Babylon re∣built, yet was it unwalled for 63 yeeres after: then Ne∣hemiah within 50 days walled it, and was in flourish 562 yeeres, till the Romans delivered it. There perished in it 110000 by Famine, Pestilence, and the Sword of the ene∣mies, and intestine sedition.

It was after in the possession of Christians: now in the hand of the great Turke.

We ••••e in this example how sinne destroyeth the most flourishing States, and poureth them from veslel to veslel.

It is not Wals nor Mountains, Men, nor Treasure that can preserve without God, against God. Therfore when we have done all we can, pray for Jerusalem, Sit pax in prae∣m•• nitione tua. Peace be within thy walls. But the prayer of David hath a further extent then that City; he desireth the building of the walls of Gods universall Church, the defence & propugnation of the spouse of Christ. She hath need of strong walls, and of Gods own building, for she hath many enemies▪

God said to his sonne: Be thou ruler in the middest of thine enemies. So soon as we have mention of a Church in Abel, we have Cain to murder him. Before Isaak, wee have Ishmael to scorn and persecute him. Iacob wrastleth with Esau before he is borne in the wombe, and Esau e∣ver hated Jacob in their posterity.

When Israel was established a visible Church in Ia∣cobs Family, a famine sent them into Egypt, where after a few yeares their City of refuge proved their house of bon∣dage, God delivered them and sent them home to their own Land, they had many enemies in the way, and when they came home, their sword cuttl em out ••oo••e for ha∣bitation, and under their Iudges and King••, their Chro∣nicles are full of names. When the Christian Church be∣gan in the revelation of Christ. ••he ••nnocent infants were the first sacrifice offered by the sword of ••er••d.

Christ himselfe pursued to death, to the Crosse. His Disciples, Apostles, and Confessours suffered in the ten bloudy Persecutions.

Then began rents in the Church, and Heresie grew as cumbersome and busie and cruell as in fidelity: The Arian Persecution brake down the walls of Jerusalem.

And then in the Waine of the Empire; The Turke a∣rose in the East, to the great terrour of Christs little flocke.

This Church of ours which hath like the fleece of Ge∣deon been watered when all the floore about it was dry, standeth now like a Lily amongst thornes.

We have great cause to pray for good and strong wals for our Ierusalem, wals of Gods own building, left the arrows of our enemies stick fast in our flesh, and their swords drinke our bloud. Yet it is well for us that wee know who can build the walls of the Church strongly, and fortifie it against the gates of Hell.

For the gods of the Heathen are but Idols, there is no helpe in them, their eyes see not, their eares heare not, their hands help not.

Let us but recover our God by repentance, & redeeme his favour with a sacrifice of broken and cont••ire spirits, and he will build up our walls, and repaire our ••uines, and fortifie our desolate places.

Our Fathers in the darknesse of Popery had this strong beliefe, that the Church and State was more strengthe∣ned by zealous and devout prayers, then by all other pro∣visions for offence, and that was the motive that advanced so many Religious Houses, and setled upon them so faire and plenteous revenues, that they might have many at continuall leasure to be alwayes praying for them.

It was great pity that their holy zeale had not some e∣qual proportion of knowledge, for in their way they were devout, and before the pestilent Incendiaries of the Church came up, who turned Religion into Policie, and Zeale into Fury, I doubt not but God had many faithfull

and true soules in the Church of Rome, full of his love & jeal••us of his honour, whose holy devotion kept up the walls of Ierusalem, and prospered all the works of their hands.

2 Observe the petitions of David: Doe good to Sion.* 1.437 Build up the walls of Ierusalem, he doth pray for defence of his Church against enemies: hee doth not pray that God would turn all their Sythes into Swords, and streng∣then them to an offensive warre.

Though David were a Sword-man, and had la••ely re∣covered Sion by his sword, by the Jebusite, he prayeth not for warre, and strength to pluck down the walls of other Cities: But that God would build up the wals of his own. God is called the God of peace; and though hee be daily provoked by the bold sins of men to draw his sword, hee is loth to strike, he would have us like himself, to be very jealous how we undertake an offensive warre: let Religi∣on and Policie joyn in advise before a Sword be drawne against any neighbour state, that wee may have God to Friend: that we may say, The Lord of h••asts is with us▪ For then there are more with us then against us: still these two Iudges of the quarrell have determined the justice of warre, let us hold our hands: For i•• Princes engage their Subjects in unlawfull warres, all the bloud spilt on their sides is put upon their account, but this petition of David is ever safe.

VERSE 19. Then shalt thou be pleased with the sacrifices of righ∣teousnesse, with burnt-offering, and whole burnt-offe∣ring then shall they offer Bullocks upon thine Altar.

HEre is the successe of David, suit obtai∣ned:* 1.438 For if God will be pleased to de∣clare himselfe the Patron and Protector of his Church, to do it good and to sence it against the enemy:

Then followeth a double event.

• 1 In David and the people; For they will apply them∣selves to the worship of God.
• 2 In God, he will accept of their service.

1 For David, and the people, They do not set God a* 1.439 price of their service, as if he must bay, it of them by doing them good, and building their▪ walls. But hee sheweth what good use the faithfull servants of God will make of his favours, they will use them as motives to his free ser∣vice.

They shall enjoy peace and prosperity, and good lea∣sure.

Nature teacheth this retribution: the shepheard, Ille meos errare boves ut cernis. My wandring oxen, as you see, &c. And how may this be considered? Namque erit ille mihi semper Deus: illius aram, &c. He is my God, his Altar Ile frequent.

In time of peace and prosperity, and in the cleare light of heavenly knowledge, God declareth himselfe most clearly, and deserveth the worship of his servants most

apparantly, and Deus nobis haec otia fecit: these times of rest our God vouchsafes. There is the season for it. But we have God complaining often of the contrary. For the prosperity of Fooles destroyeth them, and wee are never more wanton and carelesse of Gods service, then when he feedeth us fattest, and doth us most good.

But Ieshurun waxed fat and kicked; thou art waxed* 1.440 fat, thou art growne thick, thou art covered with fatnes, then he forsook God that made him, and lightly estee∣med the rocke of his salvation.

Too much compost doth make the ground ranke and full of weeds. This did God foresee, and gave them great warning o••it.

In the former Chapter.

When I shall have brought them into the land which I* 1.441 sware unto their Fathers, which floweth with milke and hony, and they shall have eaten, and filled themselves, and waxen fat, then will they turne unto other Gods and serve them, and provoke me, and break my Covenant. And they did so, and it cost them deare, a deportation for 70 yeeres into Babylon.

After the returne the Levites in their confession ac∣knowledge so much to justifie Gods severe proceeding against them, and to cast all the blame upon themselves. And they took strong Cities, and a fat Land, and possessed* 1.442 housesfull of all goods, wels, Olives, Vineyards, fruit-trees.* 1.443 So they did eat and were filled, and became fat. But they were disobedient and rebelled against thee, and cast thy Laew behind their backs.

This commeth generally of fulnesse, it is the sin of pro∣sperity. So, They are waxen fat, they shine: yea, they o∣ver-passe the deeds of the wicked. So, They are enclosed in* 1.444 their own fat, with their mouth they doe speake proudly.

Therefore this is a great promise, that David here ma∣keth for himself and his people.

Generally, God is most sought, and best served in af∣fliction.

Before I was afficted, I went astray, but now I keep thy word. In their affliction they will seek me early. It is a pro∣voking* 1.445 unthankfulnesse to receive good, and to do evill in retribution. This spot is not the spot of his children, i. a* 1.446 sin of infirmity. Doe you thus requite the Lord, ô foolish* 1.447 people, and unwise?

David saith, Ne sis tanquam equu•• & mulus. Be not as the horse and mule. I would in some things we could be like them: For the exe knoweth his owner, &c. And bruit beasts are at the command of such as feed them, Beares and Lions forget their naturall fiercenesse to such.

When God doth us good, and giveth us peace and plenty, and pleasure, when our soules are free from care, from feare, from griefe:

What should hinder us, but that in this vacation we may attend the service of the Lord? We have had many yeares of this favour: remember Iob. O that I were as in* 1.448 moneths past, as in the dayes when God preserved me, when his candle shined upon my head!

2 Observe the matter of this speech, and you shall find* 1.449 it to be a vow, whereby David doth binde himselfe and his people to the worship and service of God.

In Circumcision then, in our Baptisme, now wee and they are dedicated & separated to the service of God; but to fortifie that solemne vow, and the more to oblige and necessitate us to that holy dutie, wee shall do well to re∣enforce that vow, what new promises and protestations of our service. So David. I have sworne, and I will per∣forme* 1.450 it, to keepe thy righteous judgements. Here he bind∣eth himselfe by an oath, and bindeth his oath by a pro∣mise: I will performe it.

There is no such tye as the bond of a vow; wee must* 1.451 make conscience of it, For it is vinculum animae, the bond of the soule. It is called a vow or binding oath to afflict the soule. Some understand that place of the vowes of* 1.452 Fasting, Watching, or of Penance and Mortification which are called the humbling and afflicting of the soule

But it may be understood of all vowes of men: for all vows do afflict the soule being nuncupate to Gods glory.

1 Because they are restraints to us, we cannot do what we will, which our unruly nature beareth impatiently. For our video, see, is for meliora, better, our sequor, fol∣ow, is for deteriora, worse.

2 Because the breaking of these vows is the affliction of the soule.

1 In the torment of the conscience, which cannot choose but be much charged with such a sinne: For our vows lye heavy there.

2 In regard of Gods just and severe punishment which followeth the breach of vowes. For it is asnare to a man, after his vows to enquire. The vow of our Bap∣tisme doth oblige all our life, and we should ever call it to remembrance, to keepe us in constant obedience to our God. But we have many great examples of the re∣newing that by new vows the more to restrain us: volun∣tary bindings of our soule to the obedience of God. The people returned from captivitie, sinned in strange wives: Nehemiah was no: satisfied in their putting of thē away,* 1.453 but caused a covenant to be drawne betweene God and them, that they should not take them againe, nor com∣mit the like sinne: and the people sealed the covenant. Joshua a little before his death to settle the feare of God there, did bring the people into a covenant, and set up a stone for a witnesse of the Covenant, saying, Behold this* 1.454 stone shal be a witnes unto us, for it hath heard all the words of the Lord which he spake unto us: it shal be there for a wit∣nesse unto you, lest you deny your God. Christ: Loquentur lapides, the stones shall speak, to give evidence against the breakers of a covenant and solemne vow.

So in the reigne of Joash, when Religion had beene corrupted: And ••ehoi••da made a covenant betweene him,* 1.455 and all the people, and the King, that they should be the Lords people. So in the reigne of Iosiah, the King caused the book of the Law to be read to all the Elders of the

people, the Priests, and Levites. And the King stood in* 1.456 his place, and made a covenant before the Lord to wa••ke after the Lord, and to keepe his Commandements, and his testimonies, with all his heart, and his soule, to performe the words of the Covenant which were written in that booke.

These examples do legitimate to us a voluntary obli∣gation of our selves by vow, either for duties to be done, or sinnes to be avoyded, for they sticke close to the con∣science.

So Iob made a covenant with his eye to keepe it from lustfull sight: and if swearers, drunkards, oppres••ors, &c. should for their better restraint make such vows to God to relinquish these sinnes; there would be a double cove∣nant upon them: both of the sinne, and their vow made to God against it. The Lord hath a controversic with the Land for these sinnes. The oath against them would be the end of all strife.

Quer. But •• am not able to performe this oath.

Sol. Not that we are able of our selves, to thinke any thing, as of our selves: but our sufficiencie is of God,* 1.457 These vows are not made in confidence of our owne strength, but in faith of Gods promise. I will put a new* 1.458 spirit within you. That they may walke in my statutes, and keepe my ordinances, and do them: and they shall be my people, and I will be their God. We go forth here in the strength of the Lord, not in our owne strength. We de∣clare our zeale best, when we not onely take bonds, but do make bonds for our selves to oblige to obedience. God faileth not those that depend upon him. Thou hast also* 1.459 wrought all thy works in us. Let no man discourage him∣selfe to decline this service••, as unfeisible. This is opus Dei, Gods worke: Gods grace is sufficient for us: his strength is perfected in weaknesse. I am able to do all things through him that strengtheneth me. Omnia possibilia credenti: all things are possible to him that b••le••veth.

3 He mentioneth here the legall sacrifices of burnt∣offerings,* 1.460

&c. which were outward acts of holy wor∣ship: these God required as outward testimonie•• of the good affection of his people: yet any hypocrite, any pro∣phane person might serve God thus: God findeth much* 1.461 abuse this way, and complaineth of it. Religion is in the heart, not in the hand: yet seeing we have an hand too as well as an heart, let not that appeare before God emp∣tie. Honour God with thy riches. Before Christ was re∣vealed in our flesh, the service of God was full of typi∣call resemolances and representations, both of his meri∣torious sacrifice for us, and of our spirituall sacrifices to God. The shedding of the bloud of the beasts, &c. did declare Christs bleeding for us. The burning and consu∣ming the sacrifice to ashes, did declare the complete mor∣tification* 1.462 of the elect. I remember the speech of Abra∣ham: I am but dust and ashes. Dust we are in respect of the matter of our creation: For out of it wer•• thou taken, because thou art dust: But why ashes, which is a burnt dust? Because every faithfull servant of God is a burnt∣offering, his naturall and unregenerate part consumed to dust.

• 1 By his owne zeale, My zeale hath even consumed me.
• 2 By his voluntarie mortification.
• 3 By the manifold fiery trials of his holy patience. Abraham had beene an idolater, that Abraham was con∣sumed to ashes: Ex cinere redivivus, to revive from the ashes:

Our lesson is: that though these outward legall cere∣monies be abolished which declared their observers wil∣ling to be at any cost in the worship and service of God; and punctuall to do as they were bidden: Yet in our way, we must not retyre all Religion to the heart, but such outward acts of Religion as remaine in force and use, we may not omit: as comming to Church, reverent kneeling to make confession of our sinnes, attentive hea∣ring of the Word, making the voyce of Gods praise to be

heard; humbling of our soules to God; and lifting up our voyces to pray; standing upright to make a publique joynt confession of our faith, to shew that we are all of one common faith, paying our due tythes and offerings. These be holy farmes and services: yet as the outward sacrifices of old were rejected without the inward spi∣rituall service of the heart; so all externall adoration without the sacrifice of a broken and contrite heart be∣fore mentioned, is short o•• the duty that we owe to God. Our great Zelotes the professors of Gods service in a pu∣rer way, whose pride is, that they are not like other men; these do cry downe all outward expressures of devotion, and say your wisedomes claime is, My sonne give me thy heart. True, and the good affection of the heart is soone seene in the command that it exerciseth over all the bo∣dy. Cor paratu•• est, My heart is ready: I will praise God with the best member that I have▪ Levabo oculos, I will lift up mine eyes; Lavabo & levábo manus, &c. I will wash, and lift up my hands.

4 He calleth these, Sacrifices of righteousnesse. So be∣fore.* 1.463 Offer ye the sacrifices of righteousnesse. So called.

1 Because they are our debt to God: Justitia dat suum cuique, Iustice gives every one his owne: his law requi∣reth them: our obedience oweth them.

Let no man thinke that he meriteth any thing at the hands of God by these duties of Religion: yet such is the favour and bountie of God, that he rewardeth the service done to him. There is no man that shutteth the doore,* 1.464 or kindleth a fire in Gods house for nought, he hath his reward. Let not his bountie over-value our duty to him. Our obedience is our righteousnesse before God.

1 We do God right in it: for he challengeth it not of courtesie: he is not beholding for it: it is his due.

2 Called Sacrifices of righteousnesse, because they left nothing due to God u••offerod: as here the burnt-offer∣ing, and the whole burnt-offering. Ananias and Sapphira supprest a part of their offering. Totum Deo immolant▪* 1.465

omne quod habent, omne quod vivunt, omne quod sapiunt, totum Deo offerunt: They ofter all to God which they have, all which they live, all wherein they are wise.

3 Sacrificia justitiae, the sacrifices of righteousnesse, in respect of Gods ••ie, which was not so much upon the ob∣lation, as upon the righteousnesse of the offerer: for Re∣spexit Abelem prim••: pòst, donum ••ius: First he had respect to Abel, then to his offering. He findes it, Honor it me labiis, honours me with their lips: Cor longè, their heart is farre off.

4 Sacrificia justitiae, the sacrifices of righteousnesse, for their representation: for they are types of Christ our righteousnesse.

5 Sacrificia justitiae: the sacrifices of righteousnesse: be∣cause offered in faith, and we are just by faith.

The King here promiseth for his people: so in former* 1.466 examples, good and religious Kings have drawne their people into covenant with God. It is much, that a good King may do with his people. Regis ad exempl••••, after the kings example: Let him guide them so as well as by lawes.

No question but Davids loosenesse had corrupted his Subjscts much: his holinesse may amend it. Princes by good laws, good counsell, good example may prevaile farre, being gracious and gentle. They should in nothing more straine their strength, then in the supportation of Gods worship. In that God will joyne with them. The force of opposition cannot resist that worke: for light driveth away darknesse. With what joy do we look on such examples of Princes: as that of Nehemiah, that of Joash, that of ••o••iah, we see good came of it then.

2 He promiseth for God, Accip••es, thou shalt accept: This is vox fi••••i, the voyce of Faith: the faithfull are assu∣red, that God will receive their service in this kinde, when they binde themselves to it. We must bring all our offerings to God, with this good p••r••wasion, that

God will accept them. This made Abels offering so ac∣ceptable to God, and preferred before Cains: he offered by faith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a fuller sacrifice, and God testified of his gifts. Let us therefore come boldly unto the* 1.467 throne of grace, that we may obtaine mercy, and finde grace to help in time of need. For in Christ we have boldnesse* 1.468 and accesse with confidence, by the faith of him.

FINIS.

Notes

• * 1.1

  1.
• * 1.2

  2. Sam. 12 9.
• * 1.3

  2.
• * 1.4

  3.
• * 1.5

  Rom. 7. 1••.
• * 1.6

  Ver. 13.
• * 1.7

  Psal. 38. 3. &c.
• * 1.8

  Lam 3. 22.
• * 1.9

  23. 32.
• * 1.10

  Psal. 38. 3.
• * 1.11

  1
• * 1.12

  2
• * 1.13

  3
• * 1.14

  Num. 19. 22.
• * 1.15

  T•••• ••. 15.
• * 1.16

  ••s•••• 38▪ 5.
• * 1.17

  ••o••••h 36••
• * 1.18

  1▪ Reg▪ 2••. 29.
• * 1.19

  1 Reg. ••0. 31.
• * 1.20

  Rom. •• ••••.
• * 1.21

  Ioh. 15. ••.
• * 1.22

  ••••Sapn•••• ••. 14.
• * 1.23

  Psal. ••4. ••, 4▪
• * 1.24

  Aug.
• * 1.25

  Iosh. 7.
• * 1.26

  Vers. 20.
• * 1.27

  1
• * 1.28

  2
• * 1.29

  3
• * 1.30

  5
• * 1.31

  Iude 13.
• * 1.32

  Iosh. 7. 19.
• * 1.33

  1
• * 1.34

  2
• * 1.35

  3
• * 1.36

  4
• * 1.37

  5
• * 1.38

  Iob 13. 16.
• * 1.39

  3
• * 1.40

  1 Sam. 24. 5. 2. 24. 10.
• * 1.41

  Gen. 4. 13.
• * 1.42

  Marg. K. Bible.
• * 1.43

  Exod. 9. 27.
• * 1.44

  Exo. 10. 16, 17
• * 1.45

  Mat. 27. 3, 4, 5.
• * 1.46

  Ier. 15. 5.
• * 1.47

  Sol. 1.
• * 1.48

  2
• * 1.49

  3
• * 1.50

  4
• * 1.51

  5
• * 1.52

  6 Isa. 43. 25.
• * 1.53

  7
• * 1.54

  2. Sam. 12. 9.
• * 1.55

  1 Sam. 12. 1••▪
• * 1.56

  1. Chron. 21. 8.
• * 1.57

  Psal. 94. 7. ••.
• * 1.58

  Rom. 3. 3.
• * 1.59

  4.
• * 1.60

  1. Thes. 5. 7.
• * 1.61

  Gen. 9. 24.
• * 1.62

  Gen. 1. 27.
• * 1.63

  Gen. 5. 3.
• * 1.64

  Iob 14 4.
• * 1.65

  Rom. 5. 12▪
• * 1.66

  Vers. 14.
• * 1.67

  Rom. 7.
• * 1.68

  Heb. 12.
• * 1.69

  Lam. 3 40.
• * 1.70

  Gal 6. 1.
• * 1.71

  a. Reg. 8. 11, 12, &c.
• * 1.72

  1▪
• * 1.73

  Luk. 22. 3.
• * 1.74

  Ver. 31. &c.
• * 1.75

  Prov. 14. 16.
• * 1.76

  Vse.
• * 1.77

  Use.
• * 1.78

  Psa. 103. 13. 14.
• * 1.79

  〈◊〉〈◊〉 ••.
• * 1.80

  1 Cor. 4. 5.
• * 1.81

  Prov. 23. 26.
• * 1.82

  Psal. 78. 36. 37
• * 1.83

  2
• * 1.84

  3
• * 1.85

  Iob 41. 5. 6. &c.
• * 1.86

  Jer. 42. 20.
• * 1.87

  Psal. 15. 2.
• * 1.88

  Hab. 24.
• * 1.89

  Hos. 6. ••.
• * 1.90

  ••
• * 1.91

  Ephes. 5. 16.
• * 1.92

  Hebr. 3. 12.
• * 1.93

  H••b, 10. 38.
• * 1.94

  2 Sam. 15. ••6.
• * 1.95

  Hos. 2. 7.
• * 1.96

  Hos. 5. 15.
• * 1.97

  James 3. 17. 2 Cor. 11. ••.
• * 1.98

  ••evit. 21. 13. 14.
• * 1.99

  〈◊〉〈◊〉. ••4 ••5.
• * 1.100

  〈◊〉〈◊〉. 3. 4.
• * 1.101

  Ac••s 8. 21.
• * 1.102

  Job. 6. 45.
• * 1.103

  1 Cor 8. 3.
• * 1.104

  Rom. 12.
• * 1.105

  Levit. 14. 4.
• * 1.106

  Exod. 1••. 22.
• * 1.107

  1 Pet. 1. 2.
• * 1.108

  Hebr. 9: 13. 14.
• * 1.109

  Hebr. 12. 2••.
• * 1.110

  ••••m 19. 18▪
• * 1.111

  Quest.
• * 1.112

  Sol. 1.
• * 1.113

  Sol. 2.
• * 1.114

  Sol. 3.
• * 1.115

  Sol. 4.
• * 1.116

  Job ••. 5.
• * 1.117

  Job 30. 17.
• * 1.118

  Psal. 38. 3.
• * 1.119

  Psal. 34. ••••. ••••.
• * 1.120

  〈◊〉〈◊〉 6. 4.
• * 1.121

  〈◊〉〈◊〉. ••••.
• * 1.122

  Quest. Sol. 1.
• * 1.123

  Ier: 1. 10.
• * 1.124

  〈…〉〈…〉
• * 1.125

  〈…〉〈…〉
• * 1.126

  〈◊〉〈◊〉 73. ••5. 26
• * 1.127

  Psal 116. 3. 4.
• * 1.128

  1 R••g. 15. 5.
• * 1.129

  〈◊〉〈◊〉 18. 1••
• * 1.130

  Quest.
• * 1.131

  Sol. 1.
• * 1.132

  1 Note.
• * 1.133

  〈◊〉〈◊〉. ••••.
• * 1.134

  2 Note.
• * 1.135

  3 Note.
• * 1.136

  •••••••• 8. 1••
• * 1.137

  Micah 7. 19.
• * 1.138

  Doctrine.
• * 1.139

  Reas••••s.
• * 1.140

  Deut. 27. 26.
• * 1.141

  ••••••••. ••. ••.
• * 1.142

  Pro. 4. 2••.
• * 1.143

  Iob 3••. 7.
• * 1.144

  Psal. 15. 3, 4.
• * 1.145

  Ezech. 36 ••9.
• * 1.146

  Ior. 10. 23.
• * 1.147

  〈◊〉〈◊〉 ••6. 26.
• * 1.148

  ••••••s. 5. 23.
• * 1.149

  〈…〉〈…〉
• * 1.150

  G••g.
• * 1.151

  G••••. ••. ••••. ••••
• * 1.152

  Verse •••• Psal. 5. 5.
• * 1.153

  Exod. 10. 28.
• * 1.154

  〈◊〉〈◊〉. 14. 24.
• * 1.155

  Psal. 4. 6.
• * 1.156

  Luke 2. 3••. Exod. 33. 14. ••s••. 63. 9.
• * 1.157

  G••••. 17. 18.
• * 1.158

  Psal. 17. 15.
• * 1.159

  1 Sam. 10. 9.
• * 1.160

  ante v. 6.
• * 1.161

  •• Sam. ••6. ••3.
• * 1.162

  •• Sam▪ 16. ••••.
• * 1.163

  Greg.
• * 1.164

  1 Note.
• * 1.165

  Psal. 4. 7.
• * 1.166

  2 Note.
• * 1.167

  3 Note.
• * 1.168

  Iob 29.
• * 1.169

  2 3 6
• * 1.170

  4 Note.
• * 1.171

  Iob. 14. 17.
• * 1.172

  Iob. ••. 3••.
• * 1.173

  Psal 89. 22.
• * 1.174

  Numb. 11. 12.
• * 1.175

  Isa. 40. 11.
• * 1.176

  Hos. 11. 3.
• * 1.177

  Psal. 71 ••. Verse 1••.
• * 1.178

  Ps. 112. 5, 6, 7. 8
• * 1.179

  2. Reg. 4.
• * 1.180

  Qu••r.
• * 1.181

  Isa. ••.
• * 1.182

  Sol. 1.
• * 1.183

  Sol. 2.
• * 1.184

  Quer.
• * 1.185

  Sol.
• * 1.186

  Doctrine.
• * 1.187

  Psal. 77. 3.
• * 1.188

  Psal. 116.
• * 1.189

  Vse 1.
• * 1.190

  Da••. 12. 3.
• * 1.191

  2 Cor. 1. 4.
• * 1.192

  Vse 2.
• * 1.193

  Vse 3.
• * 1.194

  Psal. 119. 176
• * 1.195

  Ps. 119. 63. Vers. 115.
• * 1.196

  V. 130. 158.
• * 1.197

  Isa. 43. 6.
• * 1.198

  Aug.
• * 1.199

  〈…〉〈…〉 15. 21.
• * 1.200

  Isa. 1. 3.
• * 1.201

  Ier. 4. 10.
• * 1.202

  Jer. 6. 16.
• * 1.203

  Prov. 16. 25.
• * 1.204

  Isa. 1. 16.
• * 1.205

  Reason 1.
• * 1.206

  Reason 2.
• * 1.207

  I••••. 47. 6.
• * 1.208

  Isa. ••4 50.
• * 1.209

  ••••e ••. 14.
• * 1.210

  O••e ••. 11.
• * 1.211

  Reason 3.
• * 1.212

  •• Sam. 12.
• * 1.213

  Reason 4.
• * 1.214

  Gen. 45. ••
• * 1.215

  Es••••••s ••
• * 1.216

  Reason 5.
• * 1.217

  Use.
• * 1.218

  Qu. Sol.
• * 1.219

  ••••b. 15. 5:
• * 1.220

  verse 7.
• * 1.221

  Doctrine.
• * 1.222

  Verse ••▪
• * 1.223

  Gal. 6. 1.
• * 1.224

  Gen. 42 ••1
• * 1.225

  2
• * 1.226

  O••••••. ••••. ••••.
• * 1.227

  1 Reg. 17. 18.
• * 1.228

  Luke 23. ••0.
• * 1.229

  Iob. 20. 23.
• * 1.230

  2 Doct.
• * 1.231

  2
• * 1.232

  Reason.
• * 1.233

  Gen. 6. 13.
• * 1.234

  Gen 9. 5.
• * 1.235

  6
• * 1.236

  Numb. 35. 31.
• * 1.237

  Vers•• ••••
• * 1.238

  Proverb. 28. 17.
• * 1.239

  Exod. ••1. 1••.
• * 1.240

  Numb. 35. 26.
• * 1.241

  1
• * 1.242

  Act. 5. 39.
• * 1.243

  1 Tim. 3. 7.
• * 1.244

  Verse ••.
• * 1.245

  〈◊◊〉〈◊◊〉.
• * 1.246

  Psal. 2••. ••.
• * 1.247

  Verse 4.
• * 1.248

  Quaere.
• * 1.249

  Sol. 1.
• * 1.250

  Sol. 2.
• * 1.251

  〈◊〉〈◊〉.
• * 1.252

  〈◊〉〈◊〉.
• * 1.253

  Sol. ••.
• * 1.254

  Sol. 4.
• * 1.255

  Sol. 5.
• * 1.256

  ••▪ Chron. 22. 8.
• * 1.257

  Psal. 107. 1, 2.
• * 1.258

  Psal. 50. 17.
• * 1.259

  August.
• * 1.260

  Esay 1.
• * 1.261

  Psal. 〈◊〉〈◊〉 1.
• * 1.262

  Psal 〈◊〉〈◊〉. ••.
• * 1.263

  〈◊〉〈◊〉▪ 2.
• * 1.264

  〈◊〉〈◊〉▪ 〈◊〉〈◊〉.
• * 1.265

  〈◊◊〉〈◊◊〉.
• * 1.266

  〈◊◊〉〈◊◊〉▪
• * 1.267

  Psal ••9 1.
• * 1.268

  L•••• •••• 1••.
• * 1.269

  Psal 1••. 4.
• * 1.270

  Quere.
• * 1.271

  Sol. 1.
• * 1.272

  Sol. 2.
• * 1.273

  Sol. 3.
• * 1.274

  Psal. 9.
• * 1.275

  Greg in Psal.
• * 1.276

  Coloss. 4. 3.
• * 1.277

  〈◊〉〈◊〉. ••••▪ ••••.
• * 1.278

  Isay 50. 4••
• * 1.279

  Acts ••. 4.
• * 1.280

  Psal. 15. ••.
• * 1.281

  Prov. 25. 11.
• * 1.282

  Psal. 141. 3▪
• * 1.283

  Psal 12 41
• * 1.284

  Iude v. 9.
• * 1.285

  〈…〉〈…〉. 1••. ••.
• * 1.286

  ••••ov ••2. 13, 14
• * 1.287

  Pro••. ••••. 23.
• * 1.288

  Esay 58. 1••.
• * 1.289

  1. Note.
• * 1.290

  2. Note.
• * 1.291

  3. Note.
• * 1.292

  4. Note.
• * 1.293

  Acts 3. 8.
• * 1.294

  5. Note. ••••••l. 40. 10.
• * 1.295

  Psal. 39. 3.
• * 1.296

  6. Note.
• * 1.297

  Applic.
• * 1.298

  7. Note.
• * 1.299

  Psal 50. 10, ••1.
• * 1.300

  Mal. 1. 13, 14.
• * 1.301

  Verse ••.
• * 1.302

  Mal. 3. 8, 9.
• * 1.303

  〈◊〉〈◊〉 10.
• * 1.304

  Gen. 8. 20, 21.
• * 1.305

  Gen. 2••. 13.
• * 1.306

  De Consensu E∣vang••••. ▪ 8.
• * 1.307

  Ier 51. 17. Rom. 8. 8.
• * 1.308

  1. Cor. 1. 19.
• * 1.309

  Deut. 12. 8.
• * 1.310

  Exod. 36. 6.
• * 1.311

  Qu••••••
• * 1.312

  Sol. 1.
• * 1.313

  Math ••••.
• * 1.314

  〈◊〉〈◊〉 8. 10.
• * 1.315

  Luke 1•• 12.
• * 1.316

  1. Cor. 1. 17.
• * 1.317

  Sol. 2.
• * 1.318

  Psal. ••0. 6.
• * 1.319

  Heb. 10.
• * 1.320

  Verse 9.
• * 1.321

  Sol. 3.
• * 1.322

  Esay 1. 11.
• * 1.323

  12.
• * 1.324

  13.
• * 1.325

  14.
• * 1.326

  15.
• * 1.327

  Heb ••1. 4. 〈◊◊〉〈◊◊〉▪
• * 1.328

  〈…〉〈…〉
• * 1.329

  Acts 26. 5.
• * 1.330

  2. Doctr.
• * 1.331

  ••cts 10 ••▪
• * 1.332

  1. Cor. 10. 1 &c.
• * 1.333

  1. ••or. 2 11.
• * 1.334

  1. Cor. 2. 1
• * 1.335

  Gen. 8. ••1.
• * 1.336

  Chap. 2. ••. 15.
• * 1.337

  Her. 6.
• * 1.338

  Prov. 30. ••••
• * 1.339

  Verse ••.
• * 1.340

  I••r. 51. 17.
• * 1.341

  Rom. 12 3.
• * 1.342

  Ezech. 2••. ••••.
• * 1.343

  Acts ••••. ••••.
• * 1.344

  〈◊〉〈◊〉. 3. 21, 2••.
• * 1.345

  1. Cor. ••. 2. Philip. 3. 8.
• * 1.346

  C••••••. 2. 4. Prov. 9. 5.
• * 1.347

  Jer. 17. 9.
• * 1.348

  Gen. 6. 5.
• * 1.349

  E••••••b. 11. 19.
• * 1.350

  Heb. ••. 1••.
• * 1.351

  Prov. 1••. 20.
• * 1.352

  Acts 7. ••1.
• * 1.353

  Eccles 7. 2••
• * 1.354

  1. Rig 8. 38.
• * 1.355

  Acts 21. 13.
• * 1.356

  1. Sam. 12. 2••.
• * 1.357

  Mi••••••. 6. 8.
• * 1.358

  Deut. ••. 29.
• * 1.359

  1. Sam. 10. 27.
• * 1.360

  2 Sam. 8. 2▪
• * 1.361

  Gen 4. 3, 4.
• * 1.362

  Acts 17. 23.
• * 1.363

  Micah 6. 6▪ 7.
• * 1.364

  Psal. 50. 12.
• * 1.365

  Mal. 3. 8.
• * 1.366

  ••. Reg. 20. 9.
• * 1.367

  Psal. 1••6. ••••
• * 1.368

  Deut. 1••. 31.
• * 1.369

  2. Reg. 3. 27. 2. Reg. 16. 3. 2. Reg. 17. 17.
• * 1.370

  1. Sam. 15. 21.
• * 1.371

  ••er. 18.
• * 1.372

  Heb. 1. 16.
• * 1.373

  Isa 57. 15.
• * 1.374

  Is•• ••••. 1.
• * 1.375

  Ge••. 19. ••2. E••••b. 9. 4.
• * 1.376

  Sol.
• * 1.377

  Ezech. 16. 2.
• * 1.378

  Iob 15. 31.
• * 1.379

  32.
• * 1.380

  1. S••••s. 14. ••5, 26. &c.
• * 1.381

  Rom. 1••. 11. Prov. 20. ••.
• * 1.382

  2. Cor 7. 11.
• * 1.383

  Psal. 38. 9.
• * 1.384

  Gen. 3. 19.
• * 1.385

  2. Chron. 33. 12.
• * 1.386

  Isa. 61. 1.
• * 1.387

  Eph. 3. 18.
• * 1.388

  Psal. 33. 5.
• * 1.389

  Luk. 1. 50.
• * 1.390

  Rom. 5. 20.
• * 1.391

  Psal. 108. 4.
• * 1.392

  Isa. 50. 20.
• * 1.393

  Ezech. 18. 24.
• * 1.394

  Luk. 18. 10.
• * 1.395

  1. Doctr.
• * 1.396

  Reason.
• * 1.397

  Isa. 59. 2.
• * 1.398

  Psal. ••6. 18.
• * 1.399

  Isa▪ ••.
• * 1.400

  Psal. 38. ••.
• * 1.401

  •••••• ••. 1••.
• * 1.402

  〈…〉〈…〉 4 3.
• * 1.403

  Ch. 1••. 1, 2.
• * 1.404

  Use.
• * 1.405

  Psal. 23. 6.
• * 1.406

  Joseph. Iud▪ Antiq. 11. 8.
• * 1.407

  ••. P••••. 3. 12. 13
• * 1.408

  2. Doct.
• * 1.409

  1. Tim. 2. ••.
• * 1.410

  Use.
• * 1.411

  〈…〉〈…〉 17. 11. ••
• * 1.412

  Doct.
• * 1.413

  1. Sam. 12. 23.
• * 1.414

  Gen. 20. 7.
• * 1.415

  Iob 42. 8.
• * 1.416

  2. Sam. 5. 6.
• * 1.417

  Psal. 125. 2.
• * 1.418

  Isa. 2. 3.
• * 1.419

  Luk. 24. 4.
• * 1.420

  Doct. ••••
• * 1.421

  L••••. ••. 19.
• * 1.422

  L••••. 5. 21.
• * 1.423

  Psal. 125. ••.
• * 1.424

  Psal. 119. 68.
• * 1.425

  Psal. 7••. 41.
• * 1.426

  Vers. 19.
• * 1.427

  Vers 42.
• * 1.428

  Judith 7. 30. ••. ••5.
• * 1.429

  Isa•• 2••. ••6.
• * 1.430

  Ephes. 1. 4.
• * 1.431

  Verse 9.
• * 1.432

  L•••••• 10. 21.
• * 1.433

  Acts ••1. ••4▪
• * 1.434

  I. Note.
• * 1.435

  Psal. 127. 1.
• * 1.436

  Psal. 37. 5.
• * 1.437

  2. Nose.
• * 1.438

  2.
• * 1.439

  1. Note.
• * 1.440

  Deut. 32 15.
• * 1.441

  Deut. 31. 20.
• * 1.442

  Neh. 9. 25.
• * 1.443

  26.
• * 1.444

  Jer. 5 28. Psal. ••7. 1▪
• * 1.445

  O••e. 5. 15.
• * 1.446

  Deut. 32. 5.
• * 1.447

  Vers 6.
• * 1.448

  Iob 29. 2, 3.
• * 1.449

  2 Note.
• * 1.450

  Psal. 119. 106.
• * 1.451

  Num. 30 2.
• * 1.452

  Vers. 1••.
• * 1.453

  Neh. 10. 1.
• * 1.454

  Iosh 24. 27.
• * 1.455

  2. Ch••••••. 23 16
• * 1.456

  ••. C••r. ••4. 31▪
• * 1.457

  2 Cor. 3. 5.
• * 1.458

  ••ze. 11 19. v••rse 20.
• * 1.459

  Isa. 16. 12.
• * 1.460

  3. Note.
• * 1.461

  Isa. 1.
• * 1.462

  Gen. 18. 27.
• * 1.463

  4. Note. Psal. 4. 5.
• * 1.464

  Mal. 1. 10.
• * 1.465

  Greg.
• * 1.466

  5. No••••.
• * 1.467

  Heb. 4. 16.
• * 1.468

  Eph. 3. 12.